Anglo-Saxon Keywords by Allen J. Frantzen

By Allen J. Frantzen

Anglo-Saxon Keywords offers a sequence of entries that display the hyperlinks among glossy rules and scholarship and the imperative techniques of Anglo-Saxon literature, language, and fabric tradition.

  • Reveals vital hyperlinks among relevant strategies of the Anglo-Saxon interval and concerns we predict approximately today
  • Reveals how fabric culture—the heritage of work, drugs, expertise, id, masculinity, intercourse, nutrients, land use—is as very important because the heritage of ideas
  • Offers a richly theorized strategy that intersects with many disciplines inside and out of medieval studies

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Studies of Anglo-Saxonism have usually focused on political and ideological movements, especially the recovery of Anglo-Saxon texts during the English Renaissance (Berkhout and Gatch 1982). Anglo-Saxonism today, and medievalism more generally, emerge in popular works and various media (Clark and Perkins 2010). The political uses of Anglo-Saxon culture have been studied in English, Scandinavian, and American contexts (Horsman 1981; Hauer 1983; Frantzen 1990; Bjork 1997; Frantzen and Niles 1997; Scragg and Weinberg 2000).

This might suggest a shift to ecclesiastical use, with humbler provisioning, or perhaps continued secular habitation but at a less ostentatious level (Loveluck 2007: 151–5). Modern people associate animals with rural life, but those who lived in urban settlements, including London and York, also kept geese, pigs, and some fowl. Comparison of two sites within York shows that parts of a city were supplied with different provisions. The site known as 16–22 Coppergate yielded a high proportion of bone assemblies, including geese, pigs, fowl, fish, and livestock, over which the town would have had direct control.

735) and continued, with varying levels of proficiency, through to the end of the OE period. In the late tenth century the biblical textual tradition was vigorous. One of its landmarks is the Old English Heptateuch, a richly illustrated translation of Genesis, parts of Exodus, Leviticus, Numbers, Deuteronomy, and Joshua (Crawford, S. J. 1969). That Anglo-Saxons embraced the vernacular as a tool for transmitting scripture cannot be attributed to ignorance of the dangers of translation. As the OED reminds us, Latin interpretare means, variously, to explain, expound, translate, and understand.

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