Riddle Ages

Commentary for Exeter Riddle 94

MEGANCAVELL

Date: Wed 09 Jun 2021

Matching Riddle: Exeter Riddle 94

Riddle 94’s commentary is also by Erin Sebo, senior lecturer in English at Flinders University in Australia. Take it away, Erin!

Riddle 94 is one of the most fragmented riddles in the Exeter Book. It is often ignored and even left out of translations, such as in Kevin Crossley-Holland’s excellent translation. Just enough survives for it to be identified as a creation riddle, a version of the same idea found in Riddles 40 and 66. Which seems to make it even less interesting: why waste time on a few disconnected words when we have two complete versions of the riddle already as well as Aldhelm’s original Latin version?!

But, actually, the fact we have something to compare this riddle to – an absolute luxury in Old English literature – means that it is possible to learn things that we can’t with texts that survive in one version (or one manuscript!). In this case – as I argued in my book – because we have different versions of the same text, we can see a range of different popular cosmological and astronomical ideas, and possibly even get a hint of how these ideas changed over time. 



Photo of stars rotating (by Jordan Condon) from Wikimedia Commons (licence: CC BY 3.0).

Riddle 94 draws on much of the imagery of Riddles 40 and 66 and is also based around a series of comparatives, but the form is simplified, perhaps suggesting it was composed later or had circulated in popular culture. Often we have lost what is being compared but we can still tell the order of these images – and that’s revealing. For example, the riddles doesn’t begin with the large celestial comparatives “higher than heaven” and “brighter than the sun.” Both are demoted to after whatever thing was designated “smoother.” It’s an odd choice. The other creation riddles start with the celestial…and what could the universe be smeþr (smoother) than that could be theologically and cosmologically important enough to earn it a place above the heavens and the sun? There is no other instance of smeðe in its comparative form in the Old English corpus so the comparison was not common. Obviously, this riddle was doing something new. 

The seven surviving adjectives in Riddle 94 are: smeþr (smoother), hyrre (higher), glædre (brighter), smeare (sharper), leofre (dearer) and leohtre (lighter). Since these are virtually all we have to go on, it’s worth looking at how they’re used elsewhere. The first, smoother is not found in Riddles 40 or 66, but Aldhelm and Symphosius use a Latin equivalent, teres (smooth), for the stars – in Aldhelm’s Enigma 100, De Creatura (line 57) and the horn casing of a lantern in Symphosius’s Enigma 67, Lanterna (line 1), respectively. The next adjective, higher, in very common and usually contrasts heaven or heavenly things with infernal depths. Brighter, the next, refers to the sun. It seems the obvious adjective to moderns but actually the sun is usually described as swift in Old English poetry. (Riddle 66 describes the moon as brighter!) 



Sun vs Moon in a late 15th-century calendar by Johannes von Gmunden from Wikimedia Commons (public domain).

Smeare, especially in the metaphorical sense in which it applies to salt, is absent from earlier creation riddles, though Aldhelm makes saltiness a comparative in its own right. Leofre is equally absent from Riddle 94’s antecedents and it is the first instance of a “subjective” quality: something may only be dear if it is dear to someone. Leohtre, the last, is more fraught since we can’t be sure if it’s used in the sense of “brighter” or “less weighty.” 

These last two form the most complete line of the fragment: “dearer than all this light, lighter than…” Unlike the other Creation riddles which have dualistic parings, this seems to be associative – for a sense of how unusual this is, it’s worth comparing it with “religious” cosmological descriptions. The most influential of these is the creation of the world in the Book of Genesis which works through a hierarchy of oppositions, starting with the division of earth and heaven, then light, then sky from sea, then sea from land. This basic structure is echoed elsewhere, such as this description of God’s power in Homily 5 of the Vercelli Book: his miht is ufor þonne heofon & bradre þonne eorðe & deopre þonne sæ & leohtre þonne heofones tungel (Scragg, page 121, line 194) (…His might is higher than heaven, and broader than the earth, and deeper than the sea and lighter than Heaven’s star).

This is a version of the “creation comparatives,” which conforms to the Christian structure and order of the images in Genesis. God makes Heaven (ufor þonne heofon), then separates the land (bradre þonne eorðe) from the sea (deopre þonne sæ) and then sets the celestial bodies on their trajectory (leohtre þonne heofones tungel).

 Although this riddle in its fragmented state is easy to ignore, it survived long after most of the Exeter Book riddles were forgotten (except by scholars).  Unlike most of the Exeter riddles, Riddle 94 is the first which is not characterized by word pictures, instead favouring a stable structure into which any number of formulaic elements may be fitted. This makes it far better suited to popular riddle-telling (as opposed to riddle reading) than most in the Exeter Book. And that’s what happened. The question implicit in Riddle 94’s statement that Creation is “higher than heaven” becomes overt in a 1430 lyric “Inter Diabolus et Virgo”* (Rawlinson MS. D. 328, folio 174b): “What ys hyer than ys…?” Each adjective is turned into its own question and new adjectives are added. The lyric survives as a ballad into the 19th century, when it was collected by the folklorist Francis James Child who made it the first ballad in his monumental collection, The English and Scottish Popular Ballads, under the title “Riddles Wisely Expounded”. Anything set to music tends to survive and you can even find the very last traces of “Riddles Wisely Expounded” in Tom Waits’ 2006 recording of “Two sisters” on Orphans: brawlers, bawlers and bastards (Sebo, page. 136). Go have a listen!



*Don’t @ me, I know what case inter takes.

Notes:

References and Suggested Reading:

Crossley-Holland, Kevin, trans. The Exeter Book Riddles. London: Enitharmon, 2008.

Scragg, D. G., ed. The Vercelli Homilies and Related Texts. Early English Text Society 300. Oxford: Oxford University Press, 1992.

Sebo, Erin. In Enigmate: The History of a Riddle, 400–1500. Dublin: Four Courts Press, 2018.

Tags: anglo saxon exeter book riddles old english solutions erin sebo riddle 94

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Exeter Riddle 95

MEGANCAVELL

Date: Wed 17 Feb 2021

Matching Commentaries: Commentary for Exeter Riddle 95

Riddle 95’s translation is by Brett Roscoe of The King’s University, Alberta. Thanks for taking on the very last Exeter riddle, Brett!

Original text:

Ic eom indryhten           ond eorlum cuð, 

ond reste oft;           ricum ond heanum, 

folcum gefræge           fere (1) wide, 

ond me fremdes (2) ær           freondum stondeð (3) 

5     hiþendra hyht,           gif ic habban sceal 

blæd in burgum           oþþe beorhtne god. (4) 

Nu snottre men           swiþast lufiaþ 

midwist mine;           ic monigum sceal 

wisdom cyþan;           no þær word sprecað 

10     ænig ofer eorðan.           Þeah nu ælda bearn 

londbuendra           lastas mine 

swiþe secað,           ic swaþe hwilum 

mine bemiþe           monna gehwylcum.

Translation:

I am noble and known to men of rank, 

and I rest often; to rich and poor, 

to people far and wide I am known, 

and to me, formerly estranged from friends, remains 

5     the hope of plunderers, if I should have 

honour in the cities or bright wealth. 

Now wise men above all cherish 

my company; to many I must 

tell of wisdom, where they speak not a word, 

10     nothing throughout the earth. Though now the sons of men, 

sons of land-dwellers, eagerly seek 

my tracks, I sometimes hide 

my trail from all of them.

Click to show riddle solution?

Book, Quill Pen, Riddle (Book), Wandering Singer, Prostitute, Moon

Notes:

This riddle appears on folio 130v of The Exeter Book.

The above Old English text is based on this edition: Elliott van Kirk Dobbie and George Philip Krapp, eds, The Exeter Book, Anglo-Saxon Poetic Records 3 (New York: Columbia University Press, 1936), page 243.

Note that this edition numbers the text Riddle 91: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), pages 120-1.

Translation Notes:

(1) The manuscript reads fereð. Williamson takes hiþendra hyht as the subject of fereð wide, translating, “The plunderers’ joy (gold) travels far, and, once estranged from friends, stands on me (shines from me?), if I should have glory in the cities or bright wealth” (pp. 398-99). Murphy translates, “The plunderer’s joy travels widely and stands as a friend to me, who was a stranger’s before, if I am to have success in the cities or possess the bright Lord.” See Patrick J. Murphy’s Unriddling the Exeter Riddles (University Park, PA: Pennsylvania State University Press, 2011), page 87.
(2) The manuscript fremdes does not make sense because there is no genitive noun in the sentence. I follow Williamson’s suggestion in reading this as fremde (pages 399-400).
(3) Stondeð literally means “stands,” so a literal translation would be “stands on me.” But the meaning may be understood as “remains (to me)” or “falls to my lot” (Williamson, page 400).
(4) Here I have followed the suggestion of numerous editors in assuming that beorthne should be beorhte, an adjective describing god, which here means “goods” or “wealth.” See Williamson, page 401.

Tags: anglo saxon exeter book riddles old english solutions brett roscoe riddle 95

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Commentary for Exeter Riddle 95

MEGANCAVELL

Date: Thu 18 Feb 2021

Matching Riddle: Exeter Riddle 95

Riddle 95’s commentary is by Brett Roscoe of The King’s University, Alberta. Go get’em, Brett!


If you like reading riddles, and I mean really like reading them, and you have a habit of reading them over and over again, then this riddle is for you. The last riddle in the Exeter Book is one of those infamous riddles that has (too) many possible answers. Rather than single out one solution, I think it would be best to try on one solution at a time, like shoes, so we can get a feel for how each fits the riddle. 


Like these medieval shoes? Photo of Scandinavian shoes from the National Museum of Denmark, with thanks to Prof. Michael J. Fuller for permission to display them here.

This means that for each solution, the riddle has to be re-read and its details reconsidered, because with each solution the riddle is a new riddle. And so without further ado (and since we have much to do!), let’s begin: 

First, the Wandering Singer. A wandering singer is known “far and wide” (fere wide; line 3b), and his lore is valued by “wise men” (snottre men; 7a). The “hope of plunderers” (hiþendra hyht; 5a) can be read as a kenning (a poetic circumlocution, or a way of hinting at something without actually saying it) meaning gold, the payment for which a wandering singer hopes. Finally, a wandering singer may want to hide his tracks if he has been exiled or has reason to fear for his life. 

The problem with this solution, in my mind, is that it is too literal. If the Exeter Book riddles are any indication, early medieval riddlers enjoyed using metaphor, paradox, and word-play to trick the riddlee. We have to make our way through figurative twists and turns to get at the answer. And to me the answer of a wandering singer just seems a bit too easy. 

Now let’s read the riddle again, this time with Prostitute as the answer. Kevin Kiernan, the scholar who suggests this solution, argues that the lastas in line 11 are “observances” or practices rather than “tracks.” So the speaker hides her practices from others. The hiþendra hyht, which Kiernan translates “the joy of ravagers,” may be a kenning for sexual gratification. With lots of clients, a prostitute can be known “far and wide.” And we can probably guess what happens in a place where “not a word” (no…word) is spoken (9b)! 

The intriguing thing about this riddle solution is that it is not exclusive. A number of the Exeter Book riddles have two possible answers, one sexual, intended to make the audience blush, and one more “appropriate,” so to speak (see Riddles 25, 37, 44, 45, 54, 61, 62, and 87). So perhaps Riddle 95 also has two answers, “prostitute” and something less prone to make people blush. Ultimately, however, I don’t find this solution convincing because there is an important difference between the dual-answer riddles and Riddle 95: the sexual content in them is very explicit, even obvious, whereas in Riddle 95 it is difficult to see. That is, if the sexual content is really there at all. 


 
A very nice image of the moon from Wikimedia Commons (public domain).

Ready to read the riddle again? This time, the solution to keep in mind is Moon. As lord of the night sky, the moon could certainly be called indryhten (noble; 1a). It is seen by the rich and poor alike, and when the morning comes, it fades, hiding its tracks (15-16). Frederick Tupper Jr., the strongest supporter of the “moon” solution, points to a number of similarities between this riddle and Riddle 29 (page 104). In both riddles, Tupper observes, the moon is famous, known to all who live on the earth; in both the moon possesses plunder or booty, which is another way of saying that the moon captures light from the sun; and in both the moon disappears from sight, in Riddle 95 hiding its tracks from those who would follow. Moreover, in both riddles the moon desires to settle comfortably in a burg (city) (try comparing lines 5b-6 to Riddle 29's lines 5-6). 

This solution, besides fitting a number of the riddles’ details, has the added benefit of being a bit romantic, inviting us to picture a moonlit, starry night. But it is difficult to see what wisdom the moon is supposed to tell of or why wise men would cherish it (lines 7-9a), unless these lines somehow refer to the practice of astrology. 

And now it’s time to read the riddle yet again, this time keeping in mind the solution Book. Craig Williamson, a strong supporter of this solution, argues that the hiþendra hyht (which he translates “plunderers’ joy”) refers to gold used as gilding on a book. According to Williamson the gold is the subject of fereð wide (travels far; 3b); it leaves its home (when it is mined) and, separated from its friends (other gold?), is taken far away to be used in book illumination. The idea of gold traveling may seem strange, but there may be a parallel in Riddle 83 (if gold is accepted as the solution). Finally, Riddle 95 says that the gold stondeð (literally “stands”) on the book, which probably means that the gold is gilded onto the pages. 



This decorative binding was added to the Lindisfarne Gospels in the 19th century, since the original treasure case went missing. Photo of London, British Library, Cotton Nero D IV © British Library.

If you’ve been reading the Exeter Book riddles in order, then by the time you get to the last lines of Riddle 95 you might experience déjà vu. That’s because the following of a last (track, footstep) or swaþu (track, trail, trace) is also mentioned in Riddles 26 (lines 7b-9a) and 51 (lines 2b-3a). The answers to these riddles (spoiler alert!) are likely a book or Bible and a quill pen, respectively. So given the link we’ve noticed between these riddles and Riddle 95, we can argue that the solution to Riddle 95 is probably also one of these. 

So it’s time to – yes, you’ve guessed it – read the riddle again! This time we can imagine a Quill Pen as the solution. The ink is used to write books that are known to many people (lines 1-2). The hiþendra hyht (hope of plunderers) refers to the ink which is plundered by the pen. Or if the hope of plunderers is the subject of fereð wide (see Murphy’s rendering in the translation note), then it refers to the quill pen itself, a pen that fereð wide (travels widely) over the page as it writes, like a bird flying over the page. Murphy points out that Riddle 26 contains a similar kenning, fugles wyn (bird’s joy), which means a feather. This reading is given extra weight by the fact that a number of riddles, both Old English and Latin, associate birds with writing (for an Old English example see Riddle 26; for Latin examples see Aldhelm’s Riddle 59, Eusebius’ Riddle 35, and Tatwine’s Riddle 6). 

There’s just one problem. If the answer to Riddle 95 is a book or a quill pen, why does it sometimes hide its tracks? These lines may refer to the fact that books, and writing in general, can sometimes be elitist, written in a way that only the learned can understand. And sometimes even the learned have trouble understanding what is written. Let’s face it – sometimes texts are confusing, whether they intend to be or not. And to find perfect examples, we need look no further than the Exeter Book riddles themselves. Multiple solutions, manuscript damage, translation difficulties, and cultural differences are just a few of the challenges that face readers of the Old English riddles. And what’s more, the riddle genre deliberately tries to trick its audience, adding an extra layer of difficulty. 

The riddles are such a good example of hidden tracks that some have actually solved Riddle 95 as Riddle or Riddle Book. This solution is fitting for the last riddle in the Exeter Book collection, as it invites us to reflect on the nature of riddles. Riddles teach “wisdom” (line 9) by challenging the way we view the world. They encourage us to see a cuckoo as an orphan and an anchor as an exile, to see the suffering of a plough and the wisdom of ink, in short, to see the world afresh and anew, never settling for a “normal” perspective. The Old English riddles in particular invite us to read them again and again, partly because we don’t always agree on the solutions, but also because of the beauty of the poetry. A riddle offers joy to the plunderer (hiþendra hyht), even if we already know the solution. 



An image of the delightfully enigmatic Franks Casket with its runic whale riddle from Wikimedia Commons (licence: CC BY 2.0).

Notes:

References and Suggested Reading:

Erhardt-Siebold, Erika von. “Old English Riddle No. 95.” Modern Language Notes, vol. 62 (1947), pages 558-9.

Kiernan, Kevin S. “Cwene: The Old Profession of Exeter Riddle 95.” Modern Philology, vol. 72, issue 4 (1975), pages 384-9.

Murphy, Patrick J. Unriddling the Exeter Riddles. University Park, PA: Pennsylvania State University Press, 2011.

Tupper, Frederick Jr. “Solutions of the Exeter Book Riddles.” Modern Language Notes, vol. 21, issue 4 (1906), pages 97-105.

Williamson, Craig, ed. The Old English Riddles of the Exeter Book. Chapel Hill: University of North Carolina Press, 1977.

Note that you may also wish to read this article, which was published after this commentary post was first written:

Bitterli, Dieter. "Exeter Book Riddle 95: ‘The Sun’, a New Solution." Anglia, vol. 137, issue 4 (2019), pages 612-38.

Tags: anglo saxon exeter book riddles old english solutions brett roscoe riddle 95

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