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1.1 Biblical Wisdom

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1.1 Biblical Wisdom JOB, ECCLESIASTES, AND THE MECHANICS OF WISDOM IN OLD ENGLISH POETRY by KARL ARTHUR ERIK PERSSON B. A., Hon., The University of Regina, 2005 M. A., The University of Regina, 2007 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (English) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) February 2014 © Karl Arthur Erik Persson, 2014 Abstract This dissertation raises and answers, as far as possible within its scope, the following question: “What does Old English wisdom literature have to do with Biblical wisdom literature?” Critics have analyzed Old English wisdom with regard to a variety of analogous wisdom cultures; Carolyne Larrington (A Store of Common Sense) studies Old Norse analogues, Susan Deskis (Beowulf and the Medieval Proverb Tradition) situates Beowulf’s wisdom in relation to broader medieval proverb culture, and Charles Dunn and Morton Bloomfield (The Role of the Poet in Early Societies) situate Old English wisdom amidst a variety of international wisdom writings. But though Biblical wisdom was demonstrably available to Anglo-Saxon readers, and though critics generally assume certain parallels between Old English and Biblical wisdom, none has undertaken a detailed study of these parallels or their role as a precondition for the development of the Old English wisdom tradition. Limiting itself to the discussion of two Biblical wisdom texts, Job and Ecclesiastes, this dissertation undertakes the beginnings of such a study, orienting interpretation of these books via contemporaneous reception by figures such as Gregory the Great (Moralia in Job, Werferth’s Old English translation of the Dialogues), Jerome (Commentarius in Ecclesiasten), Ælfric (“Dominica I in Mense Septembri Quando Legitur Job”), and Alcuin (Commentarius Super Ecclesiasten). It then traces parallels between the Jobean and Ecclesiastean traditions and various instances of Old English wisdom. These instances include wisdom in heroic, hagiographic, and riddling poetry, including Beowulf, The Battle of Maldon, Guthlac A & B, the Exeter riddles, and Solomon and Saturn I; they also include typical exemplars of the Old English wisdom canon, including Solomon and Saturn II, Maxims I & II, The Fortunes of Men, Precepts, Vainglory, The Wanderer, and The Seafarer. ii " Preface This dissertation is original, unpublished, independent work by the author, Karl Arthur Erik Persson. iii " Table of Contents Abstract ii Preface iii" Table of Contents iv" Acknowledgements ix" Dedication xi" Introduction 1" Chapter 1: Old English and Biblical Wisdom: Critical and Historical Contexts 8 1.1 Biblical Wisdom 8 1.2 Wisdom: Paremiology, Folklore Studies, and Close Analysis 12 1.3 A Working Definition of Wisdom 15 1.4 Old English Wisdom: The Critical Background 17 1.5 Scope of Dissertation 25 1.6 The Platonic Ascent Toward Wisdom 29 1.6.1 "Baptizing" Plato with Origen, Gregory Thaumaturgos, and Augustine 34 1.6.2 The Augustinian Inward and Upward Turn 36 1.6.3 Wisdom and Warfare 38 1.6.4 Conclusion 39 Chapter 2: Job, Ecclesiastes, and the Commentary Tradition in Anglo-Saxon England 40 2.1 Introduction 40 2.2 Ecclesiastes 42 2.2.1 Solomon and the Platonic Ascent 42 2.2.2 Gregorian "Voice Theory" and Ecclesiastes 44 2.2.3 Frustration and Vanity in Ecclesiastes 45 2.2.4 The Heavenward End of Ecclesiastes 50 2.3 Job 51 2.3.1 Apparent Contradictions and Circuitous Hermeneutics in Job 51 2.3.2 Ecclesiastean Rhetoric in the book of Job 54 iv " 2.3.3 Voices in Job 55 2.3.4 Frustration in Job 58 2.3.5 The Heavenward Orientation of the Wisdom Struggle 60 2.3.6 Job and the Language of the Battlefield 61 2.4 Conclusion 64 Chapter 3: Beowulf, Mourning, and Heroic Wisdom 66 Preface: Heroic Wisdom 66 3.1 Critical History of Wisdom and Beowulf 67 3.2 Engaging Exegetical Criticism and Its Critics 69 3.3 Heroic Wisdom 76 3.3.1 Defining Heroic Wisdom 76 3.3.2 Heroic Power/Wisdom in Hrothgar 80 3.3.3 Heroic Wisdom in Beowulf 81 3.4 Challenges to Heroic Wisdom 82 3.4.1 The Challenge of Grace 82 3.4.2 The Challenge of Frustration 84 3.4.3 Identifying Wyrd 89 3.5 Instances of the Interplay Between Heroic Wisdom and Its Challenges 90 3.6 Wisdom and the Unferth Episode 94 3.7 Critical and Theoretical Responses to Mourning 100 3.7.1 Critical Response to Mourning 100 3.7.2 Augustinian Response to Critics 101 3.8 Mourning and Wisdom: A Synthesis of Earl's and Kaske's Interpretations of Beowulf 103 3.8.1 Earl's Interpretation 103 3.8.2 Kaske's Interpretation 104 3.8.3 Synthesis of Kaske and Earl 105 3.9 Conclusion and Summary 109 Chapter 4: The Interplay of Heroic and Hagiographic Wisdom in The Battle of Maldon 112 4.1 The Genre of Maldon: Heroic, Hagiographic, or Sapiential? 112 v " 4.2 The Mechanics of Wisdom in The Battle of Maldon: A General Introduction 115 4.2.1 Heroic Wisdom in Maldon 115 4.2.2 Frustration of Heroic Wisdom 118 4.3 Characterising the Mechanics of Wisdom in Maldon 120 4.3.1 The Wisdom of Age and Youth, with Ælfwine and Byrhtwold 121 4.3.2 Godric and Unwisdom 123 4.3.3 Byrhtnoth's Spiritual Wisdom 124 4.4 Conclusion: Maldon Between Beowulf and Guthlac 125 Chapter 5: Baptizing Heroic Wisdom in Guthlac A & B 128 5.1 Introduction to Monastic Wisdom 128 5.1.1 Defining the Guthlac Poetry 128 5.1.2 Wisdom Affinities in Guthlac A & B 129 5.1.2.1 Guthlac A 129 5.1.2.2 Guthlac B 131 5.2 Guthlac A 132 5.2.1 Guthlacian Wisdom as Riddling Warfare 132 5.2.2 The Riddle of Prideful Christians 133 5.2.3 The Riddle of Pharisaical Holiness 137 5.2.4 The Riddle of Humility and Despair 139 5.2.5 Giving Way to Grace in the Form of Bartholomew 142 5.3 Guthlac B 143 5.3.1 Guthlac B's Typical Sapiential Use of Wyrd 143 5.3.2 Establishing the Universality of Death at the Beginning of Guthlac B 144 5.3.3 The Victorious Guthlac 148 5.3.4 Guthlac's Lamentive Servant 149 5.3.5 Conclusion 152 Chapter 6: Riddling Wisdom 154 Preface: From Hagioheroic Wisdom to Riddling Wisdom 154 6.1 Context and the Evaluation of Wisdom 156 6.2 Old English Riddles as Subgeneric Wisdom 157 vi " 6.3 The Play of Power in Riddles 158 6.3.1 Some Textual Examples 158 6.3.2 The Implied Social Context 160 6.4 Riddles, Humility, and the Riddle of Creation 161 6.4.1 Humility Through Wonder 165 6.4.2 Humility Through Wyrd 166 6.5 Hierarchy in the Riddle World 168 6.6 Case Study: The Double Entendre Riddles 170 6.7 Conclusion 173 Chapter 7: Solomon and Saturn I 176 7.1 Solomon and Saturn I: A Critical Survey 176 7.2 Saturn's Manipulative Quest for Wisdom 178 7.3 Solomon's Alternate Use of Wisdom 181 7.4 Examples of the Contrast Between Saturnine and Solomonic Wisdom 182 7.5 Critical Implications 184 Chapter 8: The Wisdom Ascent in Solomon and Saturn II 186 8.1 Critical Context 187 8.2 Competing Wisdoms in Solomon and Saturn II 190 8.2.1 Saturn’s Problem of Mutability 190 8.2.2 Critical Context for Solomon 197 8.2.3 Solomon’s Response to Saturn’s Problem 198 8.2.4 Summary of Sapiential Movement 204 8.2.5 Saturn’s Warlikeness, Solomon’s Passivity 204 8.2.6 Frustration and Turn to Grace 205 8.3 Conclusion 206 Chapter 9: The Public Wisdom Debate and Its Vestiges in Maxims I & II and The Fortunes of Men 208 9.1 Introduction 208 9.2 Maxims II 209 9.3 War Against Wyrd as Theme of Maxims 214 9.4 More Subtle Examples of Wisdom's War Against Wyrd 217 9.5 Maxims I 218 vii " 9.5.1 Introduction to Maxims I and Its Differences 218 9.5.2 Maxims I and Theology 218 9.5.3 Maxims I and Social Context 223 9.6 The Fortunes of Men and the Representation of Wyrd 224 Chapter 10: Toward Wisdom on mode in Vainglory, Precepts, The Wanderer, and The Seafarer 228 Preface on Sapiential Asceticism: Leaving Behind a This-Worldly Mechanics of Wisdom 228 10.1 Vainglory 230 " 10.1.1 Active Fight in Vainglory 230 " 10.1.2 Passive and Non-Violent Wisdom in Vainglory 232 10.2 Precepts 234 10.2.1 Introduction 234 10.2.1 A Triumph of Introspective Wisdom 235 10.3 The Wanderer and The Seafarer 239 " 10.3.1 The Wanderer 239" 10.3.1.1 Warrior Culture 240 10.3.1.2 Wisdom 244 10.3.2 The Seafarer 248 Chapter 11 Conclusion 255 Bibliography 261 Appendix A: The Jobean Beatific Vision 280 viii " Acknowledgements Among many other things, the process of writing a dissertation is an education in one’s radical dependence, as a scholar and a human, on a complex of people, institutions, and resources. To comprehensively identify let alone give full acknowledgement to all who have provided for me all kinds of support during the process of writing this dissertation must necessarily be impossible; but though I cannot be exhaustive, I do wish to acknowledge the following people and institutions which have had a measurable impact on my dissertation. Research such as that which I have undertaken in this dissertation is not possible without material support; I am grateful to the Social Sciences and Humanities Research Council of Canada for having enough faith in my project to offer the funding necessary to complete it.
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