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Agrarian Metaphors 397 396 Agrarian Metaphors 397 The Bible provided homilists with a rich store of "agricultural" metaphors and symbols) The loci classici are passages like Isaiah's "Song of the Vineyard" (Is. 5:1-7), Ezekiel's allegories of the Tree (Ez. 15,17,19:10-14,31) and christ's parables of the Sower (Matt. 13: 3-23, Mark 4:3-20, Luke 8:5-15) ,2 the Good Seed (Matt. 13:24-30, Mark 4:26-29) , the Barren Fig-tree (Luke 13:6-9) , the Labourers in the Vineyard (Matt. 21:33-44, Mark 12:1-11, Luke 20:9-18), and the Mustard Seed (Matt. 13:31-32, Mark 4:30-32, Luke 13:18-19). Commonplace in Scripture, however, are comparisons of God to a gardener or farmer,5 6 of man to a plant or tree, of his soul to a garden, 7and of his works to "fruits of the spirit". 8 Man is called the "husbandry" of God (1 Cor. 3:6-9), and the final doom which awaits him is depicted as a harvest in which the wheat of the blessed will be gathered into God's storehouse and the chaff of the damned cast into eternal fire. Medieval scriptural commentaries and spiritual handbooks helped to standardize the interpretation of such figures and to impress them on the memories of preachers (and their congregations). The allegorical exposition of the res rustica presented in Rabanus Maurus' De Universo (XIX, cap.l, "De cultura agrorum") is a distillation of typical readings: Spiritaliter ... in Scripturis sacris agricultura corda credentium intelliguntur, in quibus fructus virtutuxn germinant: unde Apostolus ad credentes ait [1 Cor. 3:9 ]: Dei agricultura estis ... Agricola autem Deus est: unde Domi.rius in Evangelio ait [John 15:1]: Ego sum vitis vera, et Pater meus agricola est. Item agricola Apostoli sunt, vel cteri prdicatores semen enim est verbum Dei, Ut in Evangelio Dorninus ipse ostendit [Luke 8:11], stercora ergo in agrum mittuntur, ut melius fructificet: quia per recordationem peccatorum quique fideles ad pcnitentiam provocabuntur: ut melius in sulcis justiti 398 crescat germen recta fidei, et fructus bon operationis Semen, divina prdicatio, Ut ifl Evangelio: Exiit gui seminat semen suum [Matt. 13:4)... Seminare est prmdicationis sermonem in corda fidelium spargere, Ut in propheta: Et seminal,i.mt agros (Ps. 106:37).. 10 The author of the OWN sermon, "of imbrodaGa haLd oc Mal" (Sthom. 35/10-37/3), draws on the same exegetical tradition in his treatment of the spiritual significance of Embertide: Sicvt imbrodagar vro setter forom til likamlegs Lrs a ioro. sva scolom vr flu halida a at vér nem andlego .re I hiortom rom. Svasem iinbrodagar of vetr ero haidner til bess at gu fre bela or ioro. sva at sá mege nir komasc. sva scolom ver flu halida a ena smo imbrodaga. at gu fire or brioste óro grimleics frost oc fvndar e1a. sva at o4a hans mege koma i hiorto ór. a keomr ora sá hans i hugscoz ior 6ra. es ver girnomsc at hera keNingar. oc rekom fra oss illzco cv1a. En hvat stoar at hera or gus. nema ver varveitem N i miNingo. Af ui holidom vr ara imbrodaga til tess at gu late reótasc i miNingo ora sá sitt. at er hann sére i hiorto or. a r&tesc ora sá gus er vér leGiom 1sco a keNingar hans. oc s'nom svasem upreNanda acr af g-us sée. at.er ver seokiom ofst til beona oc til keNinga. En a stoa oss beoner til heilso. ef ver mgiom r gue me gOom verkom orom. uiat til bess ero ss keNingar kendar at hf várt batne af eim. En afui hoildom ver ena riio imbro- daga at gus acr frvesc. sa er reOtesc oc upraN i hiortom Orrom. a frvesc acr gus i brioste Oro ef vér feorom gue avoxt gOra verka af keningom eim es vér herom oc e1scoom af h1ne. a ero go verc Or gue g ef vér hirom &i litte1lte. oc holdom eIm alt til daua dags. Af ui holdom ver ena .iiij°. imbro- daga. at hirasc mege g6grningar Orer i hiteh1te. oc i stafeste eir er frosC af orom gus. at eige bre fra oss ofme (tJnaar ver11 a voxt aN er vér sçmnoom i g6om verkom..2 The Ember Days (Quatuor tem pora) are periods of penitence and 399 abstinence observed at the beginning of each season (on the Wednesday, Friday and Saturday of the third week in Advent, the first week in Lent, Pentecost week, and in the week after the Exaltation of the Cross). Their observance seems to have been modelled on the Roman practice of celebrating festivals for harvest (feriae messis), vintage (feriae vinderniales) and seed-time (feriae sementinae), and originally their purpose was to invoke the aid of God for the protection of seeds and crops or to give thanks for a successful harvest. 13 Not surprising- ly, however, preachers early caine to emphasize that the prayers directed to God on these days for material prosperity should be accompanied by entreaties for a good "spiritual harvest". This is a recurrent theme, for instance, in the Embertide sermons of Leo the Great: Deus namque uerus et suxnmus agricola non solum corporaliuin sed etiam spiritalium auctor est fructuum, et utraque semina, utraque plantaria duplici nouit exercere cultura, dans agris profectus germinum, dans animis incrementa uirtutum • nd agrarian metaphors are a standard feature of later discussions of the Ember Days. The treatments of the subject by, for example, Jacobus de Voragine and John Myrc are not unlike that of the N Embertide S sermon: Legenda Aurea (ed. Grsse, 1890) , cap. 35, "De jejunio quattuor temporum", 153 prima hujusmodi jejunia fiunt in Martio ... Ut fl nobis virtutum gerrnina oriantur In Septembri fiunt ante festurn sancti Michaelis ... quoniain fructus tunc colliguntur et nos debemus Deo reddere fructus bonorum operum Mirk's Festial (E.E.T.S., E.S. 96, 1905), cap. 59, 253/20-26 We fasten bytwyx heruest and syde-tyme, forto haue grace 400 to gedyr frute of goode werkes ynto e berne of oure conciens, and so by good ensampull of good lyuyng sowe horn among all at we conceyuee wyth, pore and rych. We fasten yn e wyntyr at deye and sleyke all stynkyng wedys, forto sle yn vs all e stynkyng wedys of vyces IDe whech han groen yn fowle erIDe of oure flesche It is convenient to examine the more striking metaphorical corn- pounds in "of imbrodaGa haLd oc Mal" individually. 401 The Frost of Sin With the Icelandic hom.tlist's suggestion that during the winter Ember Days we should drive from our hearts all grim1ecs frost,15 mfvndar bela, and illzco culi one can compare the similar explanation of the purpose of the autumn and winter Ember Days given in Legenda Aurea (cap. 35, ed. Grsse, 153-154): Jejunamus ... in hyeme, ut castigemus frigus infidelitatis et malitiae ... in autumno, Ut edometur terra frigiditatis spiritalis et tenebrosae ignorantiae As Thomas D. Hill has pointed out in his article, "The Tropological Context of Heat and Cold Imagery in Anglo-Saxon Poetry", 16 the use of metaphors of heat and cold to describe the opposition of faith and un- belief, charity and envy, etc., can be traced to a series of biblical verses: Ecclesiasticus 3:17, sicut in sereno glacies, solventur peccata tua; Jeremiah 6:7, sicut frigidain fecit cisterna aguam suam, sic frigidain fecit malitia.m suam; Matt. 24:12, guonialn abundavit iniguitas, refrigescet charitas multorum. Hill cites several interesting examples of the figures of the fire of charity and the snows of sin from patristic and Old English texts, but admits that the commonplace is "so widely attested that it is difficult to document meaningfully")7 . Perhaps the best-known example of the metaphor in a medieval Scan- dinavian text is Eysteinn Erlendsson's description, in the prologue to his Passio et miracula beaU Olavi, of the warmth of the Christian faith melting the icy bonds of Norwegian heathendom. From a clowt7 cd4k s€cio.Pe,p t figure was appropriated by the author of the Old Norwegian homily, "Jn die sancti Olaui Regis et martiRis": Nhom. 108/16-25 cf. Metcalfe, 67/8-19 fylgdi foic at fiandans villu. ... Hactenus sacrilegis ydolorum ok trvóu faer a guos miskun. mancipate ritibus, et supersti- 402 fyrir vi at fianden hafOe cafóa ciosis erroribus deluse, nationes a I u-try mykilli ok unndir sic ille ueri dei cultum et fidem lagt meó ofmetnaór riki sva sem audierant; audierant quidem, hinn helgi Ysaias spa-maór guós set multi suscipere contempserant. hermir h1ne-or6 anscota ok Sicut enim loca aquiloni proxima sgir os. Ec man stia hosti inhabitabant, ita familiarius mit yfir oil himin-tungi. ok eas possederat, et tenaciori man ec sitia I vitnis-fialle glacie infidelitatis astrinxerat guos ok ráóa norOre. ok likiasc aquilo ille ... qui in ysaia hinuin á-gzta guói. En hinn iactanter profert: Super astra hlgi guó ok sa 1of-sle droten celi exaltabo soliumn meum, sedebo er timbrar hina h1gu borg in monte testamenti, in lateribus hann idda ann myccia e1a or aquilonis [Is. 14:13]. Ceterum brioste im meó mykil-lic magnus dominus et laudabilis, hins hmlgasta, ok eldi hug qui de lateribus edificat ciui- haróhugaóra manna meó astar hita tatem suam, austri placido hinnar halgu try. flamine aquilonis dissipauit duriciam. Et gentium efferarum obstinatos ac feroces animos 18 calore fidel tandem emoll1u3t. Other early examples of the figure include the use of the compound iliskufrost in the Elucidarius to render frigus malitiae, 19 and the ex- tended opposition of the metaphors synóa culói and ástar hiti in a translation of Gregory's thirtieth gospel homily in AM 677 4to.
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