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Reflexive Pronouns in the Glosses Reflexive Pronouns in the Lindisfarne Glosses Elly van Gelderen, 18 May 2017 Old English typically uses personal pronouns, demonstratives, and limited pro‐drop for reference to previously mentioned nouns. It uses personal pronouns reflexively but starts to use a pronoun modified by self that is identical in form with an intensive. This use of a pronoun modified by self has been attributed to Celtic influence (e.g. by Tristram 1999, Vezzosi 2005, Poppe 2009). Other changes in the pronominal system have been attributed to Scandinavian influence, e.g. the introduction of the third person plural pronoun they. This paper looks at the use of the specially marked reflexives in the glosses to the Lindisfarne Gospels, a northern text where both Celtic and Scandinavian influence may be relevant. It provides lists of all of the self– marked forms and shows, for instance, that Matthew and Mark have reflexives based on an accusative pronoun followed by self, unlike Celtic, and don’t use this form as intensifier, also unlike Celtic. Luke and John have intensives but no possessive pronouns. The paper thus examines differences between parts of the Glosses, contributing to the authorship debate. Reflexives, intensifiers, Lindisfarne, contact, Celtic, Latin, Scandinavian 1 Introduction The early 8th century Lindisfarne Gospels have interlinear Old English glosses in the Northumbrian dialect added around 950 to the Latin original of the Gospels of Matthew, Mark, Luke, and John. A controversy surrounds the glosses because the spelling and language of e.g. John is different. Some believe Aldred is responsible for all glosses; others that he only glossed John. The language of all four gospels is Northumbrian but the script shows evidence of an awareness of what was going on in the South of England (Brookes 2016). There is also an interlinear gloss in Mercian, added in the latter part of the 10th century to a Latin original which is known as the Rushworth Glosses. Skeat in his `Preface to St. John's Gospel' (quoting Murray, cf. also Berndt 1956 and Campbell 1959: 7) argues that the language of Matthew in The Rushworth Gospels is Mercian that would differ little from the West Saxon of its time. The other Rushworth Gospel books are more similar to the Lindisfarne Gospels. In fact, they are linguistically more northern or later than Lindisfarne. 1 The Lindisfarne Glosses are very important to our understanding of Old English morphology and syntax. They reveal special insights, e.g. the absence of third person null subjects (Berndt 1956; van Gelderen 2000), the early loss of verbal inflection (Berndt 1956), the heavy use of the demonstrative as relative (Suárez‐Gómez 2009), and the (early) use of multiple negatives (Nagucka 1997). The role of Latin is undeniable, in e.g. the word order, the use of reflexives and other pronouns, although the Northumbrian grammar of the Glosses shines through (see also Lange 2006: 68). Currently, the influence of both Celtic and Scandinavian on the development of Middle English pronouns and inflection is debated again and the Lindisfarne Glosses are crucial in this debate (Moore & Marckwardt 1951: 95; Cole 2014ab) as is the extent of Scandinavian loanwords (Pons‐Sanz 2013). Cole (2014b) argues that The Lindisfarne Glosses provide evidence for the early appearance of the Northern Subject Rule. If so, that provides evidence for possible Celtic influence. In this paper, I examine the reflexives and emphatics in the Lindisfarne and other Glosses as well as the Latin original. Several scholars (e.g. Tristram 1999; Vezzosi 2005; Filppula et al 2008; Poppe 2009; Miller 2012: 37) have claimed that English acquires these reflexives under Celtic influence but have not looked at this specific text. Celtic has the same form for intensives and reflexives which English does too but which Germanic languages like German and Dutch do not. Examining `self' in Lindisfarne, John is remarkably different which may contribute to the debate about glossators. I also look at possible Scandinavian influence in this text, in particular the possessive reflexive. My questions about the data are (a) is the same form used for reflexives and intensifiers, (b) how are the Latin reflexives and intensives rendered, and (c) is there a difference in the number and kinds of –self marked pronouns in the four gospel books? The outline is as follows. In section 2, I present the pronominal paradigms of Latin, the reflexive and intensifier paradigms of Welsh and Irish, the pronominal paradign of Old Norse, and the pronouns in Old English. Section 3 provides some generalizations about regional use of reflexives and intensifiers and section 4 offers all instances of seolf‐forms in the Lindisfarne Glosses. In section 5, the functions are discussed and, in section 6, the morphology. The conclusion appears as section 7. 2 Reflexives and intensifiers in Latin, Celtic, and Old English Since Latin influence is very likely, I first sketch the pronoun system of Latin with examples from Lindisfarne. I then discuss the Celtic reflexive system before turning to Old English. The Latin original has a complex set of pronouns, demonstratives, intensifiers, and reflexives. A simplified set of first and second person personal pronouns is provided in Table 1; the typical third 2 person pronoun uses a demonstrative paradigm (e.g. is, ea, id) and is shown in Table 2. There are third person reflexives, se and sibi, listed in the Table 1, and of which an example appears in (1). 1S 1P 2S 2P 3 NOM ego nos tu vos ‐ GEN mei nostri/um tui vostri/um sui DAT mihi nobis tibi vobis sibi ACC me nos te vos se Table 1: Latin personal pronouns S M F N P M F N NOM is ea id ii, ei eae ea GEN eius eius eius eorum earum eorum DAT ei ei ei iis, eis iis, eis iis, eis ACC eium eam id eos ias ea Table 2: Third person demonstratives used as third person pronouns (1) uidens autem iesus turbas multas circum se ða gesæh uutedlice ðe hælend threatta vel hergas menigo uta ymb hine iussit ire trans fretum geheht fara vel gaa ofer luh vel stream. `Now, when Jesus saw great multitudes around him, he commanded to go to the other side.’ (Lindisfarne, Matthew 8.18) Janssen (1957: 64) points out that particles such as ‐te, ‐met, ‐pse, ‐pte are added for greater emphasis. The form ipse is such an emphatic and used as an intensive added to nouns and (empty) pronouns, where the Old English adds he, ða ilca, as in (2), or a third person he and a seolf, as in (3). (2) Ipse autem iohannes habebat uestimentum de pilis camelorum ða ilca soðlice iohannes hæfde gewede of herum ðæra camella `The same John had his grament of camel’s hair.’ (Matthew 3.4) (3) Ipse enim iesus testimonium perhibuit propheta in sua patria honorem non habet he seolf forðon se hælend cyðnisse ðerhtrymede witga on his oeðle in eared uorðscip aare ne hæfis. `Because Jesus himself testified that a prophet has no honor in his own country.’ (Lindisfarne, John 4.44) 3 The snip give a sense for the spacing in (3), quite different from the non‐intensives, as we’ll see. he seolf forðon Ipse enim (John 4.44) The different forms of ipse are given in Table 3. In this paper, I’ll focus mainly on se and ipse. Singular Plural M F N M F N NOM ipse ipsa ipsum ipsi ipsae ipsa DAT ipsi ipsi ipsi ipsis ipsis ipsis ACC ipsum ipsam ipsum ipsos ipsas ipsa Table 3: Forms of ipse Latin has the agreeing possessive pronouns meus (1S), tuus (2S), noster (1P), and vester (2P). For the third person, it has a reflexive suus (3S and 3P) and non‐reflexive uses of a demonstrative, e.g. eius. An example appears as (4). (4) aut quis est ex uobis homo quem si petierit filius suus vel hua is from iuh monn ðene gif he giuias sunu his panem numquid lapidem porriget ei hlaf cuiðestu ðone stan raeceð vel seles him. `Who is among you the man who, if his son asks bread, will give him a stone?’ (Matthew 7.9) For Celtic, I will only describe the reflexive and intensifier systems since these have been claimed to influence English. Modern Welsh and Irish have the following paradigm, from Irslinger (2014: 161). The reflexives and intensifiers combine a possessive pronoun and reflexive (which is inflected for number only in South Welsh. In Irish, féin can occur on its own as intensifier or as reflexive after prepositions. North Welsh South Welsh Irish S 1 fy hun fy hunan mé féin 2 dy hun dy hunan tú féin 3 ei hun ei hunan é/í féin (M/F) P 1 ein hun ein hunain muid/sinn féin 2 eich hun eich hunain sibh féin 3 eu hun eu hunain iad féin Table 4: Reflexive/intensifier paradigm in Modern Welsh and Modern Irish 4 Vennemann (2013) claims Semitic influence on Celtic brought this form the double function of reflexive and intensifier. Evans (1964) shows this pattern is old and already existed in Middle Welsh. However, Old Irish uses a simple pronoun, only occasionally reinforced (Thurneysen 1946). In Old Norse, the situation was as follows (Faarlund 2004: 35‐6). The first and second person pronouns displayed very similar forms as in Old English and don’t concern us here. The singular third person pronouns are given in Table 5 with their special reflexives. For the plurals, the third person distal demonstratives are used. These plural forms are said to have influenced the introduction of `they’ in English. Masc Feminine Reflexive NOM hann hon ‐‐ GEN hans hennar sin DAT honum henni ser ACC hann hana sik Table 5: Old Norse third person singular Turning to the Old English paradigms, personal pronouns and demonstratives are as in Tables 6 and 7, respectively.
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