'Beowulf's Anger and the Wrath of God'

This article argues that Beowulf’s anger is not only a form of furor heroicus but also a manifestation of the wrath of God. Through comparison with Genesis A and other Old English biblical poems, as well as biblical and apocryphal sources, the article identifies the Fall of the Angels as an important context for Beowulf’s first two monster-fights. Countering arguments that Beowulf is a flawed or even failed hero, I propose that when read in the light of Old English biblical poetry, Beowulf emerges not as a doomed pagan or frenzied berserker but as a righteous avenger whose anger is controlled and directed against evil

Beowulf and the Hunt

The presence of hunting imagery in Beowulf has often been noted, but the significance of the figures of the stag and the wolf to the thematic design of the poem has yet to be fully explored. In this article, I first analyse the sustained presentation of the Danish royal hall as a stag, before exploring how the Beowulf poet exploited the various traditional associations of the wolf in the development of the figures of Grendel and Grendel’s mother. Finally, I consider the elaboration of the hunting imagery in the final section of the poem, which focuses on the Geatish Messenger’s account of the pursuit and killing of King Ongentheow by Eofor and Wulf, and the beasts-of-battle motif. The article concludes that the Beowulf poet made extensive use of animal and hunting imagery in order to ground his work in the lived experiences and fears of his audience

Translatio Imperii: The Old English Orosius and the Rise of Wessex

This article argues that the Old English Orosius, a work traditionally viewed as a product of the educational reforms of King Alfred of Wessex (r. 871- 899), can be constructively read in relation to developments in Anglo-Saxon political thought in the early tenth as well as in the late ninth centuries. The earliest extant manuscript of the Orosius was probably copied at Winchester in the early tenth century by the same scribe responsible for the entries for the late ninth and early tenth century in MS A of the Anglo-Saxon Chronicle. This section of the Chronicle charts both the break-up of the Carolingian empire and the conquests of Alfred and his successors, Edward the Elder and Æthelstan, over various kings and peoples of Britain. Treating the reports of Ohthere and Wulfstan contained in the geographical preface to the Orosius as an integral part of the text as it was read in the early tenth century, rather than as an extraneous interpolation, I suggest that this passage invites readers to consider the rapidly expanding West Saxon kingdom in relation to the great empires which preceded it. I then outline how the translator refashioned Orosius’s ‘universal history’ into a work of imperial history which is more directly concerned with Rome’s long and difficult rise than with its fall to the Goths in 410. I conclude that the Orosius might have encouraged early tenth-century Anglo-Saxon readers to interpret the recent rise of Wessex to overlordship in Britain as part of an ongoing process of translatio imperii, the transference or succession of empires, contingent on the Christian virtue of its rulers

Preparing the Mind for Prayer: The Wanderer, hesychasm and theosis

This article reads the celebrated Old English lament The Wanderer within the context of the early monastic tradition of hesychasm, the harnessing of meandering thoughts prior to approaching the stillness of prayer, and the doctrine of theosis, the belief that humankind can share in the divine nature of God through grace. In identifying new analogues and possible sources in scriptural and patristic writings, it suggests how the poem might have been understood within an Anglo-Saxon monastic milieu