Book reviews
Ritari, K. Pilgrimage to Heaven: Those elucidating these subjects Eschatology and Monastic Spirituality tend to be aware that there are (at least) in Early Medieval Ireland. Turnhout: two dimensions of eschatology that are Brepols Publishers, 2016. xi + 223 intertwined in a Christian context: the pages. ISBN 978-2-503-56539-2. €65. cosmic sense of eschatology as the end of the created universe, and the personal As we enter the third decade of the sense of eschatology as the final fate of twenty-first century, eschatology is on the the human soul after the last judgment minds of many people, whether they be and its eternal reward in Heaven or motivated by religious sentiments or by the punishment in Hell thereafter. As the threats of global climate change. Within Christian soteriological schema, the medieval Celtic Studies, eschatological bulk of its sacramental theology, and the studies have been produced by many entirety of its moral teaching is based scholars associated with University upon preparation for this second, personal College Cork in Ireland, including work eschatological dimension, it is fair to say of the present reviewer in an earlier that eschatology colors every aspect of volume of this journal and others that are Christian life. This is particularly so with forthcoming. The successful De Finibus the perpetual life of penance exemplified project based at UCC published in 2014 by those in monastic orders, and thus an excellent two-volume collection examining texts of these provenances called The End and Beyond: Medieval or with these subjects is entirely Irish Eschatology (eds. Carey, Nic appropriate when considering questions Cárthaigh & Ó Dochartaigh), to which of eschatology. the author of the present monograph After a brief introduction on life, under consideration, Dr. Katja Ritari, death, and spirituality in a monastic contributed. As an exemplary scholar of context, Dr. Ritari proceeds to examine early Irish ecclesiastical history, sources, two hagiographical sources from the and theology, Dr. Ritari is—in full Columban tradition of Iona to see disclosure—a dear friend and colleague how their subjects—St. Adomnán and and fellow alum of UCC. Pilgrimage to St. Colum Cille/Columba himself— Heaven represents an intriguing approach represented the paradigm of post- to the subject of eschatology in that it eschatological existence while still on examines this theme in a variety of texts the earth. The priority given to Adomnán that may not be as obvious as those in in this study is due to the chronological The End and Beyond in their specific precedence of his tenth-century Irish life eschatological concerns. over Colum Cille’s twelfth-century Irish
131 vita that feature in this analysis. While may not actually necessitate an outward Adomnán’s own Vita Columbae does wandering. ‘Columbanus invites his come into the discussion, the focus on audience to see the world around them the Irish text of Iona’s founder here is as the creation and thereby to learn about noteworthy. In the case of Colum Cille’s the power behind it all—i.e. the Creator. life, the Irish text itself is more interested Worldly things thus have significance in the sanctity of holy places founded by only to the extent that they bear relation the saint in Ireland (particularly Derry to the true reality of God’ (p. 90). and Kells), which are both historically The wonders on the sea and isles relevant to the situation during which found in the narrative of the Navigatio are the text was written, and which become understood as allegories for the monastic sites of pilgrimage due to the presence search for eternal heavenly salvation, of the saint’s relics. Adomnán’s vita and some of the denizens of these insular portrays him as being particularly wise locales are understood as hermits and and possessed of supernatural insights fellow travelers on the way to paradise which make him effective as the leader in the same way that traveling to visit of his community, in the same fashion other hermits was a characteristic of the that the possession of fír flathemon (‘truth traditions of the Desert Fathers in Egypt of rulers’) enables an Irish king to be an at the beginnings of Christian monastic effective sovereign and just judge. It is spiritual history. The ways in which the this supernatural insight, as well as his fasting and feasting of Brendan’s monks other powers to produce miracles, which are portrayed demonstrates the ascetic makes the ninth abbot of Iona an example need for penitential purification in order to of the heavenly life on earth. achieve a suitable state in which the reward The next two sections of the discussion of feasting can be enjoyed as a spiritual focus upon themes of pilgrimage in consolation rather than an occasion for particular texts as eschatological locales, indulgence or gluttony. This process of with sermons of the peregrine St. ascetic and monastic liturgical discipline Columbanus and the popular monastic in their voyage toward the Promised voyage-tale Navigatio Sancti Brendani Land of the Saints makes Brendan and as the primary subjects. St. Columbanus’ his returning monks very much like the writings are examined to see that not only travelers in the secular immrama tales, does the idea of perpetual pilgrimage—the as witnesses to the otherworld and its glas martyrdom spoken of in some Irish wonders instructing those who are still ecclesiastical texts—as a kind of exile for on the way. ‘By telling the tale, they spiritual ends emerge, but that the entirety provide examples of ideal monastic life of human life, and especially of monastic and trust in God’s providence and, most life, and its necessity to turn towards importantly, they bear the message of the otherworldly aims and motivations is in reality of the heavenly kingdom, which itself a pilgrimage, an inner journey that
132 awaits everyone after death, as well as the the overall content and quality of this way to get there’ (p. 143). work does not suffer from it, and the The final text examined returns—at dialogue between these sources remains least eponymously—to the first, in that vibrant under Dr. Ritari’s able hand and it treats the otherworldly geography mind. For those interested in the topic presented in the Fís Adomnáin, a late- of eschatology, or general early Irish tenth-century text surviving in several spirituality and theology, this book will be later manuscripts. Often cited as a a boon, and even beyond such a specialist precursor to Dante, Dr. Ritari emphasizes audience, the writing remains clear and that this text should be judged on its own accessible so that students at all levels merits as an outstanding example of will be able to benefit from the extensive visionary literature, and one of the finest mastery of the material which Dr. Ritari from the Irish literary tradition’s ample demonstrates in spades herein. instances of such. Rather than beginning with Hell and ending with Paradise as Bibliography Dante’s text, the Fís instead presents all Carey, J., E. Nic Cárthaigh & C. Ó souls as passing through the gates and Dochartaigh (eds.) 2014. The End and Beyond: Medieval Irish past the guardians of the Seven Heavens, Eschatology. Aberystwyth: Celtic and then (if so doomed) proceeding to Studies Publications. the appropriate punishments in the Seven Hells. Adomnán as a visionary possessed Phillip A. Bernhardt-House of supernatural knowledge is the ideal Skagit Valley College figure to be attached to such a tradition, Whidbey Island Campus Dr. Ritari suggests, and in her concluding section of this chapter, she discusses at some length the later Irish Visio Tnugdali in comparison to the structure of the Fís. Ending an examination of eschatological themes in ecclesiastical texts with an actual description of the afterlives awaiting humans is an appropriate way to conclude such a discussion before a short summarizing concluding chapter in this volume. Dr. Ritari’s book is enjoyable and utilizes the broadest range of sources on the texts discussed to illuminate the discussion. Though some repetition of material is inevitable in such a treatment where earlier textual parallels are drawn,
133 Lewis, G. & R. Williams (tr.): The In taking on this difficult body of verse, Book of Taliesin: Poems of Warfare the translators display imagination and and Praise in an Enchanted Britain. resolve. Here are samples of their work. London: Penguin. 2019. lxxx + 224 pp. Lauding Urien’s martial prowess (p. 16) ISBN 978-0-241-38113-7. £20. the purported author, Taliesin, who may have written in the sixth century, speaks Two Welsh bards, one of them a former of ‘An abundance of corpses, / Crows Archbishop of Canterbury, effect magical red with warriors’ blood’. According transformations upon sixty-one poems to other critics, all the ‘Taliesin’ poems from the Book of Taliesin, a treasure of represent a pseudonymous work from the National Library of Wales, Aberyst- the ninth century onwards. In a mystical wyth, where it is MS Peniarth 2. Their spirit are words (p. 65) by the magician volume of translations is a triumph. It Taliesin of legend (not history), ‘Who combines poetic vision with up-to-date made the penny / From a circle of silver? scholarship. It is handsomely produced. It / Whence comes the quick sea, / As loud will win prizes. as a chariot?’ So there is variety galore. Their achievement is the greater There is also major progress on the because the Book of Taliesin’s contents interpretation of these archaic texts, often are far older than the fourteenth-century corrupt. Historians may henceforth use manuscript in which they survive. Some the volume for information on Urien and are described as being from North Britain, other North British rulers of the years praising victories of Urien Rheged, ruler about 600. Students of poetic inspiration of Cumbria and its borderlands in the may consult it as well for translations 590s. More tranquil is an anonymous more reliable than those quoted by Robert (ninth-century or later) eulogy of Tenby Graves in his contentious The White in south-west Wales, telling how its king Goddess. A century of editorial endeavour made gifts to poets at his fortress by the allows a revolutionary new understanding sea. War returns with ‘The Prophecy of of poetry that had bewildered previous Britain’, a bloodthirsty call for liquidation generations. The Book of Taliesin of the English, possibly written in 940 can now be offered with confidence after a humiliating capitulation by the to enquirers. Valuable as well is the West Saxons to the Vikings at Leicester editors’ introduction, explaining how the (if this is the ‘Lego’ of its text). Events tradition of Taliesin bestowed a venerable outside Britain, such as the Almoravid prophetic authority on creative spirits in invasion of southern Spain in 1086, may Wales and even beyond. be reflected in certain sections. There The volume at once summarizes is also legendary material on Arthur research of the past and indicates routes and Alexander the Great, and obscure for that of the future. Here are some glimpses of Celtic mythology. It is quite corrections to help investigators on a mix. their way. The borderland ‘Fortress of
134 Caradawg’ of Britain’s ‘heroic age’ (pp. ‘Din Guricon’ or Wroxeter, and its ‘Din ix, 32) may be misplaced. It was not Riedon’ is perhaps ‘Din Perydon’ or near Shrewsbury, but further south, at Rockfield, near Monmouth. The bard present-day Caradog, on the Wye south of vents his scorn on Gwynedd’s foes. Hereford (see Ekwall 1936: 82). Because Whether they run away to Dumbarton or ‘Arechwydd’ (p. xxi, 8, 127, 136) means Holy Island in the North, or Wroxeter on ‘by fresh water’, it may denote Urien’s Wales’s borders, they will find no security. territory around York, which neighboured They will not be safe even at Rockfield, the River Ouse’s ancient marshlands. where English overlords collected tribute Despite ‘Echwydd’ meaning ‘fresh from the Welsh (an extortion fiercely water’, there are those who still take it as denounced in ‘The Prophecy of Britain’). the Solway Firth, where the water is salty. This is not all as regards toponyms. There is evidence to date the Mabinogion The Battle of the Uinued in 655 (p. 149) story of Branwen to the early twelfth took place on the River Went, north- century, not ‘the eleventh’ (p. xxxii). west of Doncaster, Yorkshire. ‘Cafis’ (p. Some scholars yet hold the older view 152) can be taken as Cadiz, Spain, and that the ‘Fortress of Gwair’ (pp. 109, 122) occurs in lines on the Almoravid invasion is an unidentified stronghold on the River of Andalusia, which sent shockwaves Wear, Co. Durham, but the allusion of the throughout Christendom in 1086. They Early Welsh (g)wair, meaning ‘bend’, are likely not about the First Crusade may be to the huge bend of Duncansby ten years later. ‘Pen ren Wleth’ (p. 205) Head in Scotland’s far north. The ‘Spring is probably not Penwith, Cornwall, with Song’ must allude (pp. 133, 216) to which it has been traditionally identified. the English victory of Brunanburh in It is more likely to be ‘Penryn Wrach’ or 937, which was not fought in Cheshire the great headland by Gourock on the (as claimed). It instead took place ten Firth of Clyde, Scotland. Compare Wleth kilometres west of Durham, as indicated (also corrupt), an allusion to the cape at in The Battle of Brunanburh (Campbell Gourock in a Latin Life of St Kentigern, 1938: 61 n. 2). Glasgow’s patron. Welsh (g)wrach means As for the prophecy ‘May God Lift ‘hag, old woman’, and Gourock’s name is Up the British People’ (pp. 141–142), a Cumbric one with its origin in Granny it is hardly of the thirteenth century (as Kempock’s Stone, a prehistoric monolith alleged), but may be of the 940s, for on the cliffs there (see Jackson 1958: the following reasons. The enemies 311–312). Despite editorial comments of Gwynedd there vilified are not the to the contrary (p. 209), there is much English, but those in South Wales. The point in identifying obscure place names editors correctly identify its ‘Din Clud’ associated with Alexander the Great. as Dumbarton. Its more obscure ‘Din They (a) refer to places conquered by Maerud’ seems to be ‘Din Metcaud’ or him and (b) are lifted from Orosius’s Lindisfarne, its ‘Din Daryfon’ may be fifth-century world history, evidently the
135 poet’s source. Comparison with The Old Sims-Williams, P.: Buchedd Beuno: English Orosius (ed. Bately 1980) brings The Middle Welsh Life of St Beuno. this out. ‘Ynys Wair’ (p. 210) denotes Dublin: School of Celtic Studies, Dub- the Orkneys, facing the Gwair ‘Bend’ lin Institute for Advanced Studies. or promontory at John o’ Groats already Medieval and Modern Welsh Series mentioned. It is nothing do with Lundy in vol. XV. 2018. ix + 234 pp. ISBN: 978-1- the Bristol Channel. 85500-236-4. €30. Readers will see from the above what a Herculean task awaited our two Patrick Sims-Williams’ new edition of translators of the Book of Taliesin. To Buchedd Beuno is a significant contribution make intelligible their ‘Poems of Warfare to the study and pedagogy of medieval and Praise in an Enchanted Britain’ Welsh texts. The volume consists in a sub- required immense labour and thought. stantial introduction, a short grammar of This Penguin Classics volume is hence Middle Welsh, the text edited from Oxford, an essential purchase for all Celticists and Jesus College MS 119 (the Book of the libraries of Celtic Studies. By analysis Anchorite of Llanddewibrefi), a short sec- of place names and the like, it casts a tion of variants and notes, a glossary, and swathe of light on the politics of Dark- a reproduction of the diplomatic edition of Age Britain, the sources used by poets, Buchedd Beuno (from the same manuscript) and legends known to the authors of the published by John Morris-Jones in 1912. Mabinogion tale of Culhwch and Olwen, Although this book is explicitly aimed and the Four Branches of the Mabinogi. at students at the beginning of their studies, its introduction provides new Bibliography advances in scholarship. An example is the J. Bately (ed.) 1980. The Old English ingenious suggestion that the unexplained Orosius. Oxford: Oxford University masculine form ‘Wenefredi’ found in Press. Campbell, A. (ed.) 1938. The Battle of the anonymous Life of Winefride might Brunanburh. London: Heinemann. derive from a misunderstanding of the Ekwall, E. 1936. The Concise Oxford synod of Llanddewibrefi. Buchedd Beuno Dictionary of English Place-Names. and the related Latin lives of Winefride Oxford: Clarendon Press. have a complex textual history and this Jackson, K. H. 1958. ‘The Sources for the Life of St Kentigern’. In N. edition engages well with the earlier part K. Chadwick (ed.), Studies in the of this. Buchedd Beuno is based on a lost Early British Church. Cambridge: Vita Sancti Beunoi, which, as argued by Cambridge University Press, Fiona Winward (1999), was a substantial 273–357. source for the two lives of Winefride. Robert of Shrewsbury’s Life of Winefride Andrew Breeze was subsequently translated into Middle University of Navarre, Pamplona Welsh as Buchedd Gwenfrewy. In discussing dating, a terminus a quo of c.
136 1100 for Vita Sancti Beunoi is presented versions of Vita Sancti Beunoi or was read perhaps a little too confidently, as is by the translator who produced Buchedd the date-range of 1135 × 1138? for the Beuno. The argument, therefore, while not anonymous Life of Winefride. The list of being certain or necessary, in my view, is miracles which follows the anonymous indeed plausible. This forms just part of a Life may well have been compiled over rich and helpful introduction (to students time and need not be contemporary with and scholars) and the author’s willingness the composition of the Life itself. to present exciting new arguments is highly Sims-Williams’ main new argument productive. regarding the relationships of all these texts, This edition is based on one medieval is that Buchedd Beuno drew on Robert of manuscript with very few variant readings Shrewsbury’s Life of Winefride as well as offered, a decision clearly justified by the its main source, the lost Vita Sancti Beunoi need to provide students with a readable (stemma on p. 31). This is an interesting text of the medieval material. Nevertheless, proposal (first suggested but not treated as highlighted by the two dissertations in detail in Sims-Williams 2001: 124). It cited (Lloyd-Evans 1966; Dahlman 1976), is based primarily on correspondences Buchedd Beuno has a large and protean between Buchedd Beuno and Robert’s Life later manuscript tradition, further study of of Winefride, where they agree against the which would greatly add to our knowledge anonymous Life of Winefride in the section of Beuno traditions, particularly in the early describing Winefride’s martyrdom and modern period. To the (comprehensive) resurrection. It is true that the passage is far list of manuscripts of Buchedd Beuno in shorter in the anonymous Life, but I would n. 26 should now be added New Haven, not agree that it is inferior because of that Conn.: Yale University, Beinecke Library, (contra p. 29) and do not believe that the Osborn fb 229 (s. xvii in.). The publication author of the anonymous Life would have of a full critical edition of Buchedd(au) seen it in this way either. Rather the shorter Beuno, comparing all the manuscripts and passage fits well with the pared-down simple indicating how they relate to one another, style of the anonymous Life throughout, remains a desideratum. and could be a deliberate adaptation. Robert The short grammar of Middle Welsh of Shrewsbury’s verbosity is well known the edition includes will be useful for and it is likely that he retained more of his all students beginning their study of the source than the brief anonymous Life. As language. It is less formidable than that such, agreement between Buchedd Beuno provided by Simon Evans and presents and Robert’s Life of Winefride against the useful information in a concise format. anonymous Life is not unexpected and More tabular descriptions of verb does not require the translator to have read conjugations would be helpful and would Robert’s Life. Nevertheless, in the messy complement the glossary which tends textual world of the Middle Ages, it is quite simply to list the conjugated forms of possible that Robert’s Life fed back into
137 verbs rather than defining them e.g. as 3 while incorporating features such as the sg. pres. subjunctive. numbering of sentences which will be The text itself is divided into chapters helpful pedagogically. It is certainly an and, within these, each sentence is edition I would consider using as an initial numbered. While this may be a little set text for students with no previous frustrating for those who wish to read the knowledge of Welsh. text fluently, it will be helpful for beginners, and teachers of Middle Welsh will easily Bibliography be able to pick out practice sentences to Dahlman, S. M. 1976. ‘Critical Edition test their students. The editor has replaced of the Buched Beuno’. Unpublished PhD thesis. Washington DC: ỽ the incurring v-form < > with
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