Riddle Ages

Aldhelm Riddle 83: Iuvencus

ALEXANDRAREIDER

Date: Thu 14 Apr 2022

Original text:

Arida spumosis dissolvens faucibus ora

Bis binis bibulus potum de fontibus hausi.

Vivens nam terrae glebas cum stirpibus imis

Nisu virtutis validae disrumpo feraces;

At vero linquit dum spiritus algida membra,

Nexibus horrendis homines constringere possum.

Translation:

Opening my dry mouth with foaming jaws,

Thirsty, I drank up liquid from twice-two fountains.

For, living, I break the fertile clods of earth with deep roots

Through the labour of my strength;

But indeed when breath leaves my cold limbs,

I am able to bind men with horrendous fetters.

Click to show riddle solution?

Young Bull

Notes:

This edition is based on Rudolf Ehwald, ed. Aldhelmi Opera Omnia. Monumenta Germaniae Historica, Auctores Antiquissimi, 15. Berlin: Weidmann, 1919, pages 59-150. Available online here.

Tags: riddles latin Aldhelm

Symphosius Riddle 83: Vinum in acetum conversum

ALEXANDRAREIDER

Date: Sat 10 Sep 2022

Original text:

Sublatum nihil est, nihil est extrinsecus auctum;

Nec tamen invenio, quicquid prius ipse reliqui.

Quod fueram, non sum; coepi, quod non eram.

Translation:

Nothing was taken away, nothing extrinsic was added;

And yet I do not find what I left before;

What I had been, I am not; I begin to be what I was not.

Click to show riddle solution?

Wine turned to vinegar

Notes:

This edition is based on Raymond T. Ohl, ed. The Enigmas of Symphosius. PhD dissertation, University of Pennsylvania, 1928.

If you're researching/studying this collection, you should also consult this excellent new edition: T. J. Leary, ed. Symphosius: The Aenigmata, An Introduction, Text and Commentary. London: Bloomsbury, 2014. Textual differences in that edition include:

line 3: in the third- rather than first-person, drawing on a manuscript family that smoothes out grammatical issues and perhaps addresses the confusion here over whether the speaker is the wine itself or someone who left the wine

Tags: riddles solutions latin symphosius

Commentary for Exeter Riddle 83

MEGANCAVELL

Date: Thu 01 Mar 2018

Matching Riddle: Exeter Riddle 83

Hi all! Sorry it has been so long since our last post, but LIFE has been happening. And it has an irritating tendency to get in the way of writing. Still, I’m here now…let’s do this thing.
Riddle 83 has Alanis Morissette levels of irony in its opening lines (too dated a cultural reference? pish tosh!). That good ol’ burn mark that we’ve seen wreaking havoc upon the riddles toward the end of the Exeter Book extends down into this poem…just far enough to mess with its description of fire. Good joke, universe. Good joke.
And fire is essential to this riddle, which speaks of the production process involved in turning molten metal into coins.
Photo of molten gold (by Allen Drebert) from Wikimedia Commons (public domain)
Ore does it? (see what I did there?)
Yes, yes it does. The riddle is generally solved as Ore (Old English ora), though some read it as referring more specifically to gold or to currency. It has been read alongside the late antique, North African riddler Symphosius’ take on the topic. His Enigma 91, Pecunia (Money) reads:
terra fui primo, latebris abscondita terrae.

nunc aliud pretium flammae nomenque dederunt,

nec iam terra vocor, licet ex me terra paretur.

(Leary, page 50)
(At first I was earth, hidden in the secret places of the earth. Now flames and a name have granted me a different worth, no longer am I called earth, although earth is obtained with me.)
Lots of similar ideas, yes? We can see a real focus on the earth and concealment here before the ore is mined, purified and enters into circulation. Then it comes to have aliud pretium (a different worth). This is certainly something we see in the Old English riddle as well, but with a lot more drama. Whichever metal Riddle 83 describes, its relationship with humans is clearly a contentious one: the ore tells us that entering the domain of humans brings it to grief and cuts it off from its family and history.
But ore will get its revenge.
Just as it is held against its will, it too has the power to imprison: it raises up hæftnyd (bonds of captivity). And if you aren’t sure what these bonds are, just think Gollum.
Although he looks quite cheery here! Photo of Gollum at the Wellington Airport from Wikimedia Commons (public domain)
Money and treasure corrupt. This is not a new idea. And, as Craig Williamson points out (page 366), we see it in other Old English poems, like Beowulf:
                        Sinc eaðe mæg,

gold on grunde,         gumcynnes gehwone

oferhigian,         hyde se ðe wylle. (lines 2764b-6)
(Treasure, gold in the ground, easily overpowers every one of humankind, let him hide it who will.)
Clearly, Riddle 83 is riffing off these two ideas: that treasure holds a power over humans and that people like to hide it in the ground. In this case, what the earth conceals is ore in its unrefined state – so just potential treasure. When it’s converted into actual, circulating currency…shit gets real.
But what’s going on with this riddle’s focus on fromcynn (lineage) and who’s that broþor (brother) of the earth who first brought ore to gyrne (grief)? Well. WELL now. People have had many clever thoughts on this topic.
Patrick Murphy builds on earlier suggestions that the unnamed enemy of ore is Tubalcain, the biblical grandson of Cain (as in Adam and Eve’s son of the Cain-vs-Abel fame) (page 142). Tubalcain is strongly associated with metalworking and was reputed to be the first smith because of a brief reference in Genesis 4.22.  Murphy then goes on to suggest that Riddle 83 conflates Tubalcain with Cain himself: “the two figures are linked in their signature innovations: Cain invents murder, and Tubalcain invents weapons for more efficient murder” (page 146). Hence the bit about brothers. And hence all that hostility.
Here’s a nice 14th-century wood cut of Tubalcain at work. Photo (by Sailko) from Wikimedia Commons (licence: CC BY 2.5)
Tracing Riddle 83’s obsession with fromcynn (lineage) and old age (as in the word frod) back to the Old Testament creates a tidy sense of history within the riddle (Murphy, page 149). Thomas Klein argues that this riddle carries not only a sense of history, but also metaphorical echoes of a fallen angel – perhaps even Lucifer himself. There is ore’s (or specifically gold’s to Klein ) ancient lineage, its removal from his homeland, all that fire, and its ability to place people in bonds despite being captive itself (Klein, page 12).
The war in heaven imagined by Gustave Doré for John Milton’s Paradise Lost. Image from Wikimedia Commons (public domain)
So, gold is the devil then. And never forget: it owns you as much as you own it.
Righto, I’m going to leave you there to ponder your own relationship with treasure now. I’m not saying I agree with Riddle 83 in its gold-shaming, but then…I am a millennial, and we apparently have it in for the diamond industry. Why stop there, amirite?

Notes:

References and Suggested Reading

Dale, Corinne. The Natural World in the Exeter Book Riddles. Cambridge: D. S. Brewer, 2017, esp. pages 123-44.

Klein, Thomas. “The Metaphorical Cloak of Exeter Riddle 83, “Ore/Gold/Metal”,” American Notes and Queries, volume 28, issue 1 (2015), pages 11-14.

Leary, T. J., ed. Symphosius: The Aenigmata: An Introduction, Text and Commentary. London: Bloomsbury, 2014.

Murphy, Patrick. Unriddling the Exeter Riddles. University Park, PA: Pennsylvania State University Press, 2011, esp. pages 139-51.

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

Tags: anglo saxon exeter book riddles old english solutions riddle 83

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Exeter Riddle 84

MEGANCAVELL

Date: Thu 31 May 2018

Matching Commentaries: Commentary for Exeter Riddle 84

Riddle 84 is translated by Beth Whalley, a PhD candidate at King’s College London. She works on (SOLUTION SPOILER ALERT!) water and waterways in early medieval culture and the contemporary arts.

Note that this riddle is another of the heavily damaged poems in the Exeter Book (so there are going to be A LOT of the ellipses below):

Original text:

An wiht is on eorþan      wundrum acenned,

hreoh ond reþe,      hafað ryne strongne,

grimme grymetað      ond be grunde fareð.

Modor is monigra      mærra wihta.

5     Fæger ferende      fundað æfre;

neol is nearograp.      Nænig oþrum mæg

wlite ond wisan      wordum gecyþan,

hu mislic biþ      mægen þara cynna,

fyrn forðgesceaft;      fæder ealle bewat

10     or ond ende,      swylce an sunu,

mære meotudes bearn,      þurh [……….]ed,

ond þæt hyhste mæge[…..]es gæ[….

………………] dyre cræft [.

………………………

15     .]onne hy aweorp[…………………….

..]þe ænig þara [……………………

……]fter ne mæg […………………

……..] oþer cynn      eorþan […….

…………..] þon ær wæs

20     wlitig ond wynsum, [………..]

Biþ sio moddor      mægene eacen,

wundrum bewreþed,      wistum gehladen,

hordum gehroden,      hæleþum dyre.

Mægen bið gemiclad,      meaht gesweotlad,

25     wlite biþ geweorþad      wuldornyttingum,

wynsum wuldorgimm      wloncum getenge,

clængeorn bið ond cystig,      cræfte eacen;

hio biþ eadgum leof,      earmum getæse,

freolic, sellic;      fromast ond swiþost,

30     gifrost ond grædgost      grundbedd trideþ,

þæs þe under lyfte      aloden wurde

ond ælda bearn      eagum sawe,

swa þæt wuldor wifeð,      worldbearna mægen,

þeah þe ferþum gleaw      * * *(1)

35     mon mode snottor      mengo wundra.

Hrusan bið heardra,      hæleþum frodra,

geofum bið gearora,      gimmum deorra;

worulde wlitigað,      wæstmum tydreð,

firene dwæsceð,

40     oft utan beweorpeð      anre þecene,

wundrum gewlitegad,      geond werþeode,

þæt wafiað      weras ofer eorþan,

þæt magon micle      [………..]sceafte.

Biþ stanum bestreþed,      stormum [……….

45     …………]len [………]timbred weall,

þrym[………………………..]ed,

hrusan hrineð, h[……………

………………]etenge,

oft searwum biþ [……………

50     ……………]      deaðe ne feleð,

þeah þe […………………….

……]du hreren,      hrif wundigen,

[……………………]risse.

Hordword onhlid, hæleþum ge[….

55     ……..]wreoh,      wordum geopena,

hu mislic sy      mægen þara cy[…]

Translation:

On earth there is a creature born from wonders,

turbulent and fierce, she has a strong course.

She roars cruelly and proceeds across the depths.

She is mother to many great creatures,

5     the fair one travelling, she always hastens;

deep down is her tight grasp. No one may

with wise words make known her countenance

or the diversity of her kin,

the ancient creation. The father watches over all,

10     beginning and end, as the son,

glorious child of God through …

and that highest …

… secret skill …

…

15     … they cast away …

… any of them …

… may not after …

… other kindred … earth …

… which earlier was

20     beautiful and joyous, …

This mother is pregnant with virtue,

buoyed with wonders, laden with food,

bedecked with treasures, beloved by heroes.

Her strength is magnified, her might is revealed,

25     her form made worthy by her glorious uses.

This joyous glory-gem hastens to the bold.

She is eager for purity, bountiful, skill-swollen;

she is dear to the prosperous, helpful to the poor,

noble, extraordinary; boldest and strongest,

30     most covetous and greediest, she tramples on the foundation

of everything grown under the heavens

that men of old have seen.

So that she weaves glory, the power of earth’s children

as she is wise of mind * * *

35     a man more prudent of mind, a multitude of wonders.

She is harder than earth, older than heroes,

is more giving than gifts, more beloved than jewels;

she beautifies the world, produces plants,

extinguishes sin,

40     often from outside she casts a roof,

wondrously beautiful, throughout the nations,

that amazes men over the earth,

they are able greatly …

It is heaped up with stones, with storms

45     … timbered wall,

glory …

touches the earth, …

… near,

often is skillfully …

50     … nor feels death,

although …

… shaken, belly wounded

…

Un-close the word-hoard, for heroes …

55     …cover, open with words,

how diverse is power of those …

Click to show riddle solution?

Water

Notes:

This riddle appears on folios 127v-128v 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), pages 236-8.

Note that this edition numbers the text Riddle 80: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), pages 113-15.

Textual Note:

(1) Although there’s no problem with the manuscript at this point, the sense suggests that something is missing from the text here.

Tags: anglo saxon exeter book riddles old english solutions riddle 84

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Commentary for Exeter Riddle 84
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Aldhelm Riddle 84: Scrofa praegnans

ALEXANDRAREIDER

Date: Thu 14 Apr 2022

Original text:

Nunc mihi sunt oculi bis seni in corpore solo

Bis ternumque caput, sed cetera membra gubernant.

Nam gradior pedibus suffultus bis duodenis,

Sed decies novem sunt et sex corporis ungues,

Sinzigias numero pariter similabo pedestres.

Populus et taxus, viridi quoque fronde salicta

Sunt invisa mihi, sed fagos glandibus uncas,

Fructiferas itidem florenti vertice quercus

Diligo; sic nemorosa simul non spernitur ilex.

Translation:

Now I have twice-six eyes in one body

And twice-three heads, but my other limbs are in charge.

For I walk supported by twice-twelve feet,

But my body has ninety-six toenails,

Likewise in this number I resemble the metrical syzygies.

The poplar and the yew-tree, also the green-leafed willow trees

Are hated by me, but the crooked beech-tree with its beechnuts,

As well as the fruitful oak-trees with their flowering top,

I love; in the same way, at the same time, is the leafy holm-oak not spurned.

Click to show riddle solution?

Pregnant Sow

Notes:

This edition is based on Rudolf Ehwald, ed. Aldhelmi Opera Omnia. Monumenta Germaniae Historica, Auctores Antiquissimi, 15. Berlin: Weidmann, 1919, pages 59-150. Available online here.

Tags: riddles latin Aldhelm

Symphosius Riddle 84: Malum

ALEXANDRAREIDER

Date: Sat 10 Sep 2022

Original text:

Nomen ovis Graecum, contentio magna dearum

Fraus iuvenis cincti, multarum cura sororum

Excidio Troiae vel bella cruenta peregi.

Translation:

The name for a sheep in Greek, the great contest among the goddesses,

The fraud of the belted youth, the care of many sisters,

The fall of Troy or cruel wars—I completed all this.

Click to show riddle solution?

Apple

Notes:

This edition is based on Raymond T. Ohl, ed. The Enigmas of Symphosius. PhD dissertation, University of Pennsylvania, 1928.

If you're researching/studying this collection, you should also consult this excellent new edition: T. J. Leary, ed. Symphosius: The Aenigmata, An Introduction, Text and Commentary. London: Bloomsbury, 2014. Textual differences in that edition include:

line 2: cincti > functi
line 3 is different, drawing on another manuscript family: hoc volo ne breviter mihi syllaba prima legatur (Leary notes that the version above may stem from a gloss of this line, p. 215)

Tags: riddles solutions latin symphosius

Commentary for Exeter Riddle 84

MEGANCAVELL

Date: Thu 20 Jun 2019

Matching Riddle: Exeter Riddle 84

Riddle 84’s commentary is by Beth Whalley, a PhD candidate at King’s College London. She works on water and waterways in early medieval culture and the contemporary arts, so she has a lot of fabulous insights into this poem! Take it away, Beth:
 
Well, what d’ya know? Our old friend the hot poker rears its head again in this riddle, comprehensively mangling a good one-third of our text. Solving this one should be a doddle, then…
Actually, we’re helped by the fact that Riddle 84 is unapologetically lengthy in riddling terms. At 56 lines it’s the third longest, storming in behind Riddle 3 and Riddle 40 (pun intended). So, although lots of it has been damaged, lots of it still survives. And from what’s left, it’s pretty clear what the solution is. The riddling subject births monigra mærra wihta (many great creatures). It is always on the move. It carries wistum gehladen (food-laden) ships from place to place, it wæstmum tydreð (produces plants) and it erases finere (sin). It is grædgost (greedy) but is also geofum (giving). This riddle is a protracted celebration of powerful, contradictory, dangerous, complex, life-giving, extraordinary water in all its forms.
One of the main reasons that editors of the riddles are in uncharacteristic agreement about this one is because the text is very conventional, in many ways, sharing a close relationship with other classical and medieval poetry and prose about water. Franz Dietrich notices how Riddle 84 borrows from Aldhelm’s seventh-century Latin riddles (those are the ones that were helpfully written down with their solutions) (page 484). Aldhelm’s Enigma 29, Aqua (water), says: Nam volucres caeli nantesque per aequora pisces / Olim sumpserunt ex me primordia vitae (page 109) (“The birds of the sky and the fish swimming in the sea once drew from me the beginnings of their life”: Lapidge and Rosier, pages 75-6, lines 4-5). In Enigma 73, Fons (fountain), we read: Quis numerus capiat vel quis laterculus aequet, / Vita viventum generem quot milia partu? (page 130) (“what number could embrace or what calculation encompass the many thousands of living creatures which I engender through birth?”: Lapidge and Rosier, page 86, lines 4-5). Compare that with Exeter Book Riddle 84’s Modor is monigra mærra wihta (she is mother to many great creatures). Sounds quite familiar, right?
Meanwhile, Frederick Tupper points out that Riddle 84’s account of water is similar to that of the Roman author Pliny the Elder in his 1st-century Natural History (page 222). Just as our riddler goes into exhaustive detail about water’s many different forms and powers, so too does Pliny. He describes waters which can cure insanity and lovesickness, cause drunkenness, improve your singing voice, change hair and skin colour, induce laughter and weeping, and turn things to stone (see Book XXXI, Chapters 1-37). Handy stuff!
However, it’s safe to say that Riddle 84 won’t be winning any popularity contests any time soon. Whether it’s because it’s a bit spun-out or because it pilfers ideas from other texts, the editors and translators of Riddle 84 generally don’t hold it in very high esteem. A. J. Wyatt, who edited the riddles in 1912, wrote that Riddle 84 “holds out a certain promise of beauty which is hardly fulfilled” (page 118). In the introduction to his own 1979 translation, Kevin Crossley-Holland says that the final lines are “fresh,” but the riddle is overall “repetitive” and “wooden” (page 111). Ouch.
Ok, maybe they have a point, especially because there is some fierce competition where water-riddles are concerned. In the face of Riddle 33 (where water is depicted as a totally badass iceberg-woman-warrior) and Riddle 74 (in which the speaker is a watery, fishy, siren-like shapeshifter), poor old Riddle 84 doesn’t really stand a chance.
I do feel compelled to jump to Riddle 84’s defence a bit, though, because it does have some cracking moments, if you ask me.
I especially love, for example, how water is associated with skill (cræft or searwum) not once, not twice, but THREE times in this riddle. How great is the imagery of mægene eacen (skill-swollen) water in line 21? You might have noticed that many of the Exeter Book’s riddles are preoccupied with the idea of skilled human craft as a form of violence against non-human things (run a search on “violence” in the search bar on the right and you’ll see what I mean). Here, however, it is water which is imagined as being the talented crafter; in line 34, it is said that she wuldor wifeð (weaves glory), a lovely image of material making which you should all go and read about in Megan Cavell’s book (page 275).
The riddler himself, meanwhile, and by extension all humans, are framed as somewhat lacking in the skills department. This becomes clear near the beginning of Riddle 84, where we read:
… nænig oþrum mæg

wlite ond wisan      wordum gecyþan,

hu mislic biþ      mægen þara cynna
(… no one may

with wise words make known her countenance

or the diversity of her kin)
The point is that water’s powers are beyond humankind’s descriptive capabilities, evading capture even by the verbal skills of the word-weaving riddler. We know (and medieval society knew too) that water is a uniquely strange substance, but according to the riddle it is only God, the fæder (father) who ealle bewat (watches over all), who has the power to fix its extraordinariness in words. Brian McFadden has pointed out that the word wundor (wonder) occurs a whopping four times in this riddle (page 337). It’s as though the riddler is reaching for, but can’t quite find, the right words to do justice to water in all its rich diversity.
This manuscript miniature from a twelfth-century version of the Life of St Cuthbert gives us a great sense of water’s ability to evade human cultural frameworks – check out the way it bursts from the manuscript page’s border and flows from one folio to the next! (From Chapter 3 of Bede’s prose Life of St Cuthbert, produced in Durham in the late 12th century. It appears in the following manuscript: © British Library Board, Yates Thompson MS 26, folios 10v-11r.)
So yes, I suppose what I’m saying is that Riddle 84 is kinda long, repetitive and a bit predictable at times on purpose, repeating, reiterating and re-tracing its words in order to try and come to terms with exactly what water is. The riddle makes the point that sometimes – and even though we literary folks love them – words aren’t quite enough.
And I haven’t yet even touched on the interesting stuff that this riddle does with gender. I’m sure you’ve noticed that water – like in Riddles 33, 41 and 74 – is explicitly made a woman (and a mother) here. The relationship between women, water, motherhood and the monstrous is an old, complex and sticky one which I don’t have the room to do justice to here – I’ve suggested some further reading below, instead.
I’m going to leave you with a video of people surfing on the Severn bore, of all things. I live in the South-West of England, and whenever I read Riddle 84’s opening lines it always makes me think of our strange local annual phenomenon. Several British rivers were given the names of goddesses, and the Severn is perhaps the most famous one of all, named for the British princess turned river-goddess Sabrina/Hafren who was drowned in the river by the order of her step-mother (if Geoffrey of Monmouth’s twelfth-century account is to be believed). Witnessing the bore make its way down the river channel, the idea of water as a powerful divine agent really starts to make sense – don’t you think?

Notes:

References and Suggested Reading

Aldhelm [in Latin]. Aldhelmi Opera. Edited by Rudolf Ehwald. For the series Monumenta Germaniae Historica Scriptores, Auctores Antiquissimi, vol. 15. Berlin, 1919. Online here.

Cavell, Megan. Weaving Words and Binding Bodies: The Poetics of Human Experience in Old English Literature. Toronto: University of Toronto Press, 2016.

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

Dale, Corinne. “(Re)viewing the Warrior Woman: Reading the Old English “Iceberg” Riddle from an Ecofeminist Perspective.” Neophilologus, vol. 103, issue 3 (2019), pages 435-49, online here.

Dietrich, Franz Eduard. ”Die Räthsel des Exeterbuchs: Würdigung, Lösung und Herstellung.“ Zeitschrift für deutsches Altertum, vol. 11 (1859), pages 448-90.

Lapidge, Michael, and James L. Rosier, trans. Aldhelm: The Poetic Works. Cambridge: D. S. Brewer, 1985.

Lees, Clare A., and Gillian R. Overing. “Women and Water: Icelandic Tales and Anglo-Saxon Moorings.” GeoHumanities, vol. 4 (2018), pages 1-15.

McFadden, Brian. “Raiding, Reform and Reaction: Wondrous Creatures in the Exeter Book Riddles.” Texas Studies in Literature and Language, vol. 50, issue 4 (2008), pages 329-51.

Mize, Britt. “The Representation of the Mind as an Enclosure in Old English Poetry.” Anglo-Saxon England, vol. 35 (2006), pages 57-90.

Pliny the Elder. Natural History. Trans. by John Bostock for Perseus Digital Library (ed. Gregory R. Crane), online here.

Tupper, Frederick, ed. The Riddles of the Exeter Book. Boston: Ginn and Company, 1910.

Wyatt, A. J., ed. Old English Riddles. Boston: D. C. Heath, 1912.

The image at the top of the post is “Waterdrops” by Sander van der Wel via Wikimedia Commons, license: CC BY-SA 2.0

Tags: anglo saxon exeter book riddles old english solutions riddle 84 beth whalley

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Exeter Riddle 85

MEGANCAVELL

Date: Thu 20 Jun 2019

Matching Commentaries: Commentary for Exeter Riddle 85

Original text:

Nis min sele swige,         ne ic sylfa hlud

ymb * * *(1) unc dryhten scop

siþ ætsomne.         Ic eom swiftre þonne he,

þragum strengra,         he þreohtigra.

Hwilum ic me reste;         he sceal yrnan forð.

Ic him in wunige         a þenden ic lifge;

gif wit unc gedælað,         me bið deað witod.

Translation:

My house is not silent, nor am I loud myself

about … the lord created for us two

a journey together. I am swifter than he,

stronger at times, he the more enduring.

Sometimes I rest myself; he must run forth.

I always dwell within him for as long as I live;

if we two are divided, death is certain for me.

Click to show riddle solution?

Fish and River, Body and Soul

Notes:

This riddle appears on folio 128v 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 238.

Note that this edition numbers the text Riddle 81: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), page 115.

Textual Note:

(1) There’s a blank space in the manuscript here with room for about seven letters

Tags: anglo saxon exeter book riddles old english solutions riddle 85

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Exeter Riddle 85 in Spanish / en Español

MEGANCAVELL

Date: Tue 20 Jul 2021

Dr. José Antonio Alonso Navarro holds a PhD in English Philology from the Coruña University (Spain) and a BA in English Philology from the Complutense University of Madrid (Spain). Currently, Alonso Navarro is a Full Professor of History of the English Language at the National University of Asuncion (Paraguay). His main interest revolves around the translation of Middle English texts into Spanish. Needless to say, he is also very enthusiastic about Old English riddles.

Original text:

Nis min sele swige,         ne ic sylfa hlud

ymb * * * unc dryhten scop

siþ ætsomne.         Ic eom swiftre þonne he,

þragum strengra,         he þreohtigra.

Hwilum ic me reste;         he sceal yrnan forð.

Ic him in wunige         a þenden ic lifge;

gif wit unc gedælað,         me bið deað witod.

Translation:

Mi casa no es silenciosa, ni yo mismo soy ruidoso cerca de (…) Dios creó para nosotros dos una empresa (un viaje) en conjunto. Yo soy más veloz que él, algunas veces más fuerte, él, más imperecedero. En ocasiones, yo descanso (de mi labor); él, sin embargo, debe seguir moviéndose. Yo siempre habito en él mientras estoy vivo; si se nos separa, entonces la muerte vendrá a mí con toda certeza.

Click to show riddle solution?

El pez y el río, El cuerpo y el alma

Tags: anglo saxon exeter book riddles old english riddle 85 José Antonio Alonso Navarro

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Commentary for Exeter Riddle 85
Exeter Riddle 85

Aldhelm Riddle 85: Caecus natus

ALEXANDRAREIDER

Date: Thu 14 Apr 2022

Original text:

Iam referam verbis tibi, quod vix credere possis,

Cum constet verum fallant nec frivola mentem.

Nam dudum dederam soboli munuscula grata,

Tradere quae numquam poterat mihi quislibet alter,

Dum Deus ex alto fraudaret munere claro,

In quo cunctorum gaudent praecordia dono.

Translation:

Now I shall relate in words to you what you will hardly be able believe,

Though it is the truth and not follies that cheat the mind.

For once I gave welcome little gifts to my son,

Which no one else was ever able to give me,

Because God from on high deprived me of the bright gift,

The gift in which the hearts of all are glad.

Click to show riddle solution?

A Man Born Blind

Notes:

This edition is based on Rudolf Ehwald, ed. Aldhelmi Opera Omnia. Monumenta Germaniae Historica, Auctores Antiquissimi, 15. Berlin: Weidmann, 1919, pages 59-150. Available online here.

Tags: riddles latin Aldhelm

Symphosius Riddle 85: Perna

ALEXANDRAREIDER

Date: Sat 10 Sep 2022

Original text:

Nobile duco genus magni de gente Catonis.

Una mihi soror est, plures licet esse putentur.

De fumo facies, sapientia de mare nata est.

Translation:

I lead a noble line, from the great Cato’s kind;

I have one sister, even if there are thought to be more;

My face is from smoke, my taste is born from the sea.

Click to show riddle solution?

Ham

Notes:

This edition is based on Raymond T. Ohl, ed. The Enigmas of Symphosius. PhD dissertation, University of Pennsylvania, 1928.

Tags: riddles solutions latin symphosius

Commentary for Exeter Riddle 85

MEGANCAVELL

Date: Thu 18 Jul 2019

Matching Riddle: Exeter Riddle 85

Riddle 85 tells a story that we all know well: fish can’t survive out of water. I think there may even be a saying about that…

Here is a nice Carp Bream via
Wikimedia Commons (public domain)
This riddle topic is found around the world and in many different historical contexts, so we can be fairly certain of its solution (Bitterli, page 14). The first recorded instance seems to be that of the 4th/5th-century North African riddler Symphosius. His Latin Enigma 12, Flumen et Piscis (River and Fish) reads:
est domus in terris clara quae voce resultat.

ipsa domus resonat, tacitus sed non sonat hospes.

ambo tamen currunt hospes simul et domus una. (Leary, page 41)
(There is a house on earth that rebounds with a clear voice.

The house itself resounds, but its silent host does not make a sound.

Nevertheless, both the host and the house travel together at the same time.)
Pretty similar to Riddle 85, right? We have a noisy house and a silent inhabitant traveling together. Here the inhabitant is a hospes (host…or guest for that matter), which is a little different from our Old English riddle, but it’s still much of a muchness.

 
There’s another – much shorter this time – Latin version that makes use of the same motif in Alcuin of York’s fabulously titled Disputatio regalis et nobilissimi iuvenis Pippini cum Albino scholastico (Debate between the regal and noble youth Pippin and Alcuin the scholar). Alcuin wrote this prose debate with its many puzzles and riddles for Pippin, the son of Charlemagne, likely when he was working at the Carolingian court from the years 781-794 (Bitterli, page 13). I *really* like this version because the Pippin of the text is a cheeky little thing:
A. Vidi hospitem currentem cum domo sua, et ille tacebat et domus sonabat.

B. Para mihi rete, et pandam tibi. (Alcuin, page 142, number 98)
(Alcuin: I saw a host travelling with his house; he was silent, and his house resounded. 

Pippin: Get a net for me, and I will lay it out for you.)
Pippin is saying that he knows full well where to look for the solution to this riddle. And his command to get him a net hints at the death of the fish, which he jokes about removing from its watery habitat.
When it comes to Riddle 85, I like to think that this watery habitat is evident in the repeated sounds that snake their way through the poem. There are a heck of a lot of ‘s’ and ‘sh’ and ‘ch’ sounds (in Old English ‘sc’ is pronounced ‘sh’ and ‘c’ is often ‘ch’), echoing the noisy, rushing river described in the opening lines. But then we reach the final line’s hard ‘d’s, which slow the rushing water to a standstill, linking gedælað (are divided) and deað (death) in the process. The sonic play of this poem is DEEP, guys.
And the fish’s death is an innovation of the Old English poet – no OE poem is complete without a good helping of angst! Hence, death is the focus of the final lines. The fish – now the speaker rather than mere subject of the riddle – muses: Ic him in wunige a þenden ic lifge; / gif wit unc gedælað, me bið deað witod (I always dwell within him for as long as I live; if we two are divided, death is certain for me). Just as the water back in Riddle 77 protected the oyster from voracious humans, here the river is life-sustaining for the fish. But it’s more than that: this animal and its habitat share a symbiotic existence, a common siþ (journey). They’re linked firmly together by the fabulous dual pronouns unc and wit, pronouns whose meaning – “the two of us” – suggests an especially close bond. And the animal/habitat are also linked in that the riddle, as Marie Nelson puts it, “has a strangely compound single subject. There is a solution, but it is fish and river, two identities so dependent that they seem one” (page 611). Two become one.
The journey of the fish and river is placed firmly within a Christian framework, as the fish-speaker (good compound, that!) proclaims that dryhten (the lord) created both the animal and its home. This and the poem’s focus on unity vs separation and life vs death has led to the suggestion of an alternate solution: Soul and Body (Orchard, page 294; Murphy, page 20). Poems about the soul and body are pretty common in Old English, and the idea that one lives within the other – often rather unwillingly! – comes up time and time again. See, for example, Soul and Body II (full translation here), which lives in the same manuscript as Riddle 85:
Eardode ic þe in innan.      No ic þe of meahte,

flæsce bifongen,      ond me firenlustas

þine geþrungon. (lines 30-2a)
(I lived within you. Nor was I able get out of you,

surrounded by flesh, and your sinful pleasures

oppressed me.)
Yeah, I can see how this is similar to Riddle 85, apart from the fact that the body does the soul wrong (earthly temptations and all that), while the river is essential to the fish. So it’s more likely, as Patrick Murphy argues, that a soul-and-body metaphor is being used to give this riddle about a fish and river a little extra something something…my words, not his (page 20).
With that in mind and with the prospect of my own river-side holiday looming large, I’m going to leave you to ponder this riddle on your own now.
Here, have some nice, ambient background sounds as you go:

Notes:

References and Suggested Reading

Alcuin. “Disputatio regalis et nobilissimi juvenis Pippini cum Albino scholastico.” In Altercatio Hadriani Augusti et Epicteti Philosophi. Edited by Lloyd William Daly and Walther Suchier. Urbana, IL: University of Illinois Press, 1939, pages 134-46.

Bitterli, Dieter. Say What I am Called: The Old English Riddles of the Exeter Book and the Anglo-Latin Riddle Tradition. Toronto: University of Toronto Press, 2009, esp. pages 14-18.

Leary, T. J., ed. Symphosius: The Aenigmata: An Introduction, Text and Commentary. London: Bloomsbury, 2014.

Murphy, Patrick. Unriddling the Exeter Riddles. University Park, PA: Pennsylvania State University Press, 2011, esp. pages 19-20.

Nelson, Marie. “The Paradox of Silent Speech in the Exeter Book Riddles.” Neophilologus, volume 62, issue 4 (1978), pages 609-15.

Orchard, Andy. “Enigma Variations: The Anglo-Saxon Riddle-tradition.” In Latin Learning and English Lore: Studies in Anglo-Saxon Literature for Michael Lapidge. Edited by Katherine O’Brien O’Keeffe and Andy Orchard (Toronto: University of Toronto Press, 2005), pages 284-304.

Tags: anglo saxon exeter book riddles old english solutions riddle 85 latin

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Exeter Riddle 86

MEGANCAVELL

Date: Tue 06 Aug 2019

Matching Commentaries: Commentary for Exeter Riddle 86

Original text:

Wiht cwom gongan         þær weras sæton

monige on mæðle,         mode snottre;

hæfde an eage         ond earan twa,

ond II fet,         XII hund heafda,

hrycg ond wombe         ond honda twa,

earmas ond eaxle,         anne sweoran

ond sidan twa.         Saga hwæt ic hatte.

Translation:

A creature came walking to where men sat

many in a meeting, wise in mind;

it had one eye and two ears,

and two feet, twelve hundred heads,

a back and a belly and two hands,

arms and shoulders, one neck

and two sides. Say what I am called.

Click to show riddle solution?

One-eyed Seller of Garlic (yes, really…)

Notes:

This riddle appears on folios 128v-129r 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 238.

Note that this edition numbers the text Riddle 82: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), page 115.

Tags: anglo saxon exeter book riddles old english solutions riddle 86

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Aldhelm Riddle 86: Aries

ALEXANDRAREIDER

Date: Thu 14 Apr 2022

Original text:

Sum namque armatus rugosis cornibus horrens,

Herbas arvorum buccis decerpo virentes,

Et tamen astrifero procedens agmine stipor,

Culmina caelorum quae scandunt celsa catervis.

Turritas urbes capitis certamine quasso

Oppida murorum prosternens arcibus altis.

Induo mortales retorto stamine pepli;

Littera quindecima praestat, quod pars domus adsto.

Translation:

For I am dreadful, armed with rough horns,

I gather the fields’ green grasses with my mouth,

And yet, advancing, I am crowded by starry company,

Which ascend the lofty heights of the heavens in groups.

I crush turreted cities with my head’s combat,

Overthrowing the towns of walls with their high strongholds.

I clothe mortals with fabric’s twisted thread;

If the fifteenth letter stands in front, I stand as part of a house.

Click to show riddle solution?

Ram

Notes:

This edition is based on Rudolf Ehwald, ed. Aldhelmi Opera Omnia. Monumenta Germaniae Historica, Auctores Antiquissimi, 15. Berlin: Weidmann, 1919, pages 59-150. Available online here.

Tags: riddles latin Aldhelm

Symphosius Riddle 86: Malleus

ALEXANDRAREIDER

Date: Sat 10 Sep 2022

Original text:

Non ego de toto mihi corpore vindico vires,

Sed capitis pugna nulli certare recuso:

Grande mihi caput est, totum quoque pondus in illo.

Translation:

I do not claim strength with my whole body,

But in a fight of heads I do not refuse to compete against anyone:

My head is big, also all my weight is in it.

Click to show riddle solution?

Hammer

Notes:

This edition is based on Raymond T. Ohl, ed. The Enigmas of Symphosius. PhD dissertation, University of Pennsylvania, 1928.

Tags: riddles solutions latin symphosius

Commentary for Exeter Riddle 86

MEGANCAVELL

Date: Mon 07 Oct 2019

Matching Riddle: Exeter Riddle 86

Not gonna lie: I’m having trouble getting enthused enough about garlic to write this post. I mean, I love garlic as much as the next person. But can I devote an entire blog post to this love? I guess we’re about to find out…
So, Riddle 86. This nearly impossible-to-solve riddle has in fact been solved since 1865 when F. Dietrich noted that it bears similarities to a 4th/5th-century Latin riddle by the North African poet Symphosius. Symphosius’ Enigma 94 is solved as luscus alium vendens (one-eyed seller of garlic), and it goes a little something like this:
cernere iam fas est quod vix tibi credere fas est:

unus inest oculus, capitum sed milia multa.

qui quod habet vendit, quod non habet unde parabit?

(Leary, page 51)
(Now might you see what you might scarcely believe:

he has one eye but many thousands of heads.

From where will he, who sells what he has, procure what he has not?)

(Leary, page 233)
Like Riddle 86, Symphosius’ riddles turns on the central figure’s one-eyed-ness, in relation his thousands of heads. Unlike Riddle 86, the Latin poem also tells us that this figure is selling something, and that allows us to make the leap from actual heads to heads of garlic. In Symphosius’ riddle collection, the one-eyed seller of garlic follows a riddle about a gouty soldier, so there’s a link between folks who travel – whether soldier or pedlar (Leary, page 233). This collection’s editor, T. J. Leary, also notes that the luscus, or one-eyed man, “was commonly the subject of jokes” (page 234). Leary goes on: “His ‘low-status’ disability [in contrast to soldier whose gout was result of rich living] aside, the luscus would have been looked down on too for being a hawker […]; and he would have been despised the more for hawking garlic, since this was traditionally a poor man’s food” (page 234). And so, the riddle expresses “amazement that someone who has just one eye in his own head sells all the heads of garlic he possesses and so denies himself the only hope he has, scant though it is, since heads of garlic do not possess eyes, of procuring a second from one of them” (page 234). So, there’s a lot going on here with regard to both disability and class. This Latin riddle punches down, not up.
Harvesting garlic in the 15th-century Tacuinum sanitatis, a Latin translation of the 11th-century Arabic medical treatise called Taqwīm as‑Siḥḥa by Ibn Butlan of Baghdad. Image from Paris, Bibliothèque nationale, Latin 9333, fol. 23, via Wikimedia Commons (public domain).
But a lot of this context is lost in the Old English version. Robert DiNapoli notes that “barring the egregiously odd detail of the twelve hundred heads, this riddle offers no more than a wholly unremarkable description of a one-eyed man, almost prosaic in its catalogue of basic features of the human body” (page 453). This man also isn’t depicted in the act of selling. Instead, he’s seen approaching wise men in conversation. Wise men are frequently invited in the last lines of the Exeter Book riddles to show off this wisdom by solving them, so perhaps we could even view this character as approaching a group of riddlers. DiNapoli further suggests that the riddle may be taunting us with echoes of the Germanic god Odin, who is well known for both his one-eyed-ness and his tendency to travel widely and engage in contests of wisdom (page 453). But all those thousands of garlic heads would still need explaining in this context. Perhaps the joke is that we think something mysterious is happening before we realise that this is simply a travelling salesman at work.
Photo of an Onion Seller in Heath Street (from ceridwen, via geograph.org.uk) via Wikimedia Commons (licence: CC BY-SA 2.0)
Something that also needs explaining in this Old English riddle’s reception by academics is their tendency to throw around a lot of very loaded terms. “Grotesque” and “monstrous” come up a lot. So does “freakish.” I hope colleagues working in the field of disability studies someday take up the opportunity to unpack this sort of language in relation to Riddle 86, especially given that the central figure is in fact a disabled man with one eye. Sure, it’s the combination of this fact with the list of body-parts that crescendos in its reference to the TWELVE HUNDRED HEADS that spars on accusations of grotesquerie…but using the term “freakish” uncritically seems irresponsible to me in a world that once saw people with disabilities and developmental differences exhibited in freak shows. Check your language, academics.
A desire to over-interpret the twelve-hundred-headed character, who is otherwise simply described according to a list of body-parts, jumps off the page in Craig Williamson’s edition of the riddles: “The sight of old garlic- or onion-sellers lurching many-headed across the Anglo-Saxon marketplace may have been more common to Old English riddle-solvers than it is to us, but presumably not all of those grisly garlic-sellers were one-eyed” (pages 376-7). Nowhere in the riddle is the garlic-seller described as old. Nowhere in the riddle is the garlic-seller described as lurching. Nowhere in the riddle is the garlic-seller described as grisly. This is an over-interpretation based on a great deal of speculation. When presented with what is essentially a numerical puzzle – these body-parts don’t add up! – some folks have desperately attempted to fill in the gaps and make the poem do a lot more than it’s actually doing.
And what it is actually doing is something we still need to think about when it comes to the final line of the poem. Attention to detail is key here! As Jonathan Wilcox notes, the manuscript’s Saga hwæt ic hatte (Say what I am called) is often corrected by scholars to Saga hwæt hio hatte (Say what it is called). Given that the rest of the riddle is in the 3rd-person, the shift to 1st-person is startling: “A character came walking…what am I called?” Does this make any sense? Wilcox argues that this is actually a mock riddle and that ignoring the shift in pronouns “flattens the levels of complexity in this playful poem and misses the possibility that it parodies the very form of the riddle” (page 185). For Wilcox, the riddle’s piling on of body-parts is all a distraction. The “impossibly difficult inferences” are there “precisely because solving the central conundrum is not the point” (p. 187). In the end, the riddle doesn’t ask us to solve the numerical puzzle, but simply to identify the person who is speaking it. Is this is a clever little game on the riddler’s part or a mistake by whoever copied it into the manuscript? We may never know!
Oh the mystery.

Notes:

References and Suggested Reading

Dietrich, F. “Die Räthsel des Exeterbuchs: Verfasser; weitere Lösungen.” Zeitschrift für deutsches Alterthum, vol. 12 (1865), pages 232-52.

DiNapoli, Robert. “In The Kingdom of the Blind, the One-Eyed Man is a Seller of Garlic: Depth-Perception and the Poet’s Perspective in the Exeter Book Riddles.” English Studies, vol. 81, issue 5 (2000), pages 422-55.

Leary, T. J., ed. Symphosius: The Aenigmata: An Introduction, Text and Commentary. London: Bloomsbury, 2014.

Wilcox, Jonathan. “Mock Riddles in Old English: Riddles 86 and 19.” Studies in Philology, vol. 93, issue 2 (1996), pages 180-7.

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

Note

The photo at the top of this post (by Luis Miguel Bugallo Sánchez (Lmbuga)) is from Wikimedia Commons (licence: CC BY-SA 3.0)

Tags: anglo saxon exeter book riddles old english solutions riddle 86 latin one-eyed seller of garlic symphosius

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Exeter Riddle 87

MEGANCAVELL

Date: Wed 16 Oct 2019

Matching Commentaries: Commentary for Exeter Riddle 87

Original text:

Ic seah wundorlice wiht;      wombe hæfde micle,

þryþum geþrunge.     Þegn folgade,

mægenstrong ond mundrof;      micel me þuhte

godlic gumrinc;      grap on sona,

heofones toþe      * * *

bleowe on eage;      hio borcade,

wancode willum.      Hio wolde seþeah

niol……

Translation:

I saw a wondrous creature; it had a great belly,

extremely swollen. A servant followed,

strong in might and tough in hand; he seemed large to me,

a good warrior; he grasped at once,

heaven’s tooth * * *

blew in its eye. It barked,

wavered in will. Nonetheless it wanted

…

Click to show riddle solution?

Bellows

Notes:

This riddle appears on folio 129r 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 239.

Note that this edition numbers the text Riddle 83: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), pages 115-16.

Tags: anglo saxon exeter book riddles old english solutions riddle 87

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Aldhelm Riddle 87: Clipeus

ALEXANDRAREIDER

Date: Thu 14 Apr 2022

Original text:

De salicis trunco, pecoris quoque tergore raso

Componor patiens discrimina cruda duelli.

Semper ego proprio gestantis corpore corpus

Conservabo, viri vitam ne dempserit Orcus.

Quis tantos casus aut quis tam plurima leti

Suscipit in bello crudelis vulnera miles?

Translation:

From the trunk of the willow-tree, also from the cattle’s scraped hide,

Am I composed, awaiting the bloody hazards of war.

I shall always guard the body of my carrier with my own

Body, so that Orcus will not rob the man’s life.

What fierce soldier incurs such losses or so many 

Deadly wounds in battle?

Click to show riddle solution?

Shield

Notes:

This edition is based on Rudolf Ehwald, ed. Aldhelmi Opera Omnia. Monumenta Germaniae Historica, Auctores Antiquissimi, 15. Berlin: Weidmann, 1919, pages 59-150. Available online here.

Tags: riddles latin Aldhelm

Symphosius Riddle 87: Pistillus

ALEXANDRAREIDER

Date: Sat 10 Sep 2022

Original text:

Contero cuncta simul virtutis robore magno.

Una mihi cervix, capitum sed forma duorum.

Pro pedibus caput est: nam cetera corpore non sunt.

Translation:

I grind all things together with great strength of power.

I have one neck, but the shape of two heads.

There is a head in the place of feet: for there are not other parts for my body.

Click to show riddle solution?

Pestle

Notes:

This edition is based on Raymond T. Ohl, ed. The Enigmas of Symphosius. PhD dissertation, University of Pennsylvania, 1928.

If you're researching/studying this collection, you should also consult this excellent new edition: T. J. Leary, ed. Symphosius: The Aenigmata, An Introduction, Text and Commentary. London: Bloomsbury, 2014. Textual differences in that edition include:

line 3: non sunt > absunt

Tags: riddles solutions latin symphosius

Commentary for Exeter Riddle 87

MEGANCAVELL

Date: Tue 10 Dec 2019

Matching Riddle: Exeter Riddle 87

Hello hello hello! What do I have to say about Riddle 87? Well at first I thought…very little! But this riddle actually has some cool stuff going on, which I’ll attempt to make thoroughly exciting for you. It’s still worth asking yourself how excited you can possibly be about BELLOWS, which is how this riddle is generally solved.


A 12th-century carving of two men operating a bellows from the Museum zu Allerheiligen in Schaffhausen, Switzerland. A little after our time, but the principle’s the same. From Wikimedia Commons (public domain).

Wait a minute now…bellows sounds like a familiar solution, doesn’t it? Well, it might if you cast your mind aaaaaaaaall the way back to Riddle 37. And you should. Because these riddles are in conversation with each other. Let’s take a look:
Ic þa wihte geseah;     womb wæs on hindan

þriþum aþrunten.     Þegn folgade,

mægenrofa man,     ond micel hæfde

gefered þæt hit felde,     fleah þurh his eage.
(I saw that being; its belly was in the back

greatly swollen. A servant followed it,

a mighty, strong man, and the great one had

brought forth what filled it; it flew through its eye.)
These are the first four lines of Riddle 37, and they look awfully similar to the opening lines of Riddle 87. We’ve got the same wiht (creature or being). We’ve got the same swollen womb (belly). We’ve got the same reference to a servant (a smith!) following behind the riddle-object (Þegn folgade). That servant is mægen (mighty), micel (great or large) and strong in both poems. And there’s a weird reference to something blowing or flying through the implement’s eage (eye) in both as well.



Photo (by Wolfgang Sauber) of a medieval reproduction from Eiríksstaðir Living Museum in Iceland, from Wikimedia Commons (licence: CC BY-SA 3.0)

Riddle 37 then goes to on to describe the continuous cycle of the bellows’ filling and expelling of air in a rather saucy and eroticized fashion. That riddle ends with a reference to the bellows’ air fathering sons and to the fact that this air is its own father. Sexy, amirite?
All this fathering of sons has made me think again about one of my favourite subjects: grammatical gender. I know…I have no life.
“Grammatical gender” refers to the masculine, feminine or neuter status of all nouns in Old English (while modern English has lost it, many other languages use grammatical gender today). When it comes to interpreting these poems, riddle-solvers sometimes get excited by the apparent gendering of a particular image only to decide that all those, for example, feminine pronouns are really just there because the riddle opens with the word wiht (creature/being), which is grammatically feminine.
BUT in Riddle 37, we have a wiht AND we have overt masculine imagery (i.e. fathering sons). Riddle 87 doesn’t have this. This riddle does have feminine pronouns (like hio, which I’ve translated as “it,” but could have translated as “she” instead). So, if one bellows riddle is using masculine pronouns and one bellows riddle is using feminine pronouns, should we read these two poems as approaching the subject through the lens of two different genderings? Or should we just assume that Riddle 87 is using feminine markers neutrally because of the grammatical gender of wiht. I really don’t know!
This shows how complicated the process of translation can be, and how in translating we’re always making decisions that influence the interpretation of the text. A strong man grasping a barking object and a strong man grasping a barking woman would and should be interpreted differently. This is the sort of thing that keeps me up at night, folks. I hope I’ve managed to explain it clearly. Drop me a line, if not!
At any rate, while Riddle 87 may still include a bit of innuendo like Riddle 37, it does move in a distinctly non-erotic direction when it comes to the bizarre imagery of heofones toþe (heaven’s tooth). As Frederick Tupper, Jr. notes (page 227), this could be related to a 7th/8th-century continental Latin riddle that clearly refers to wind as biting. I’m Canadian…I get this.

The Latin Bern Enigma 41, De Vento (On Wind) reads:
Os est mihi nullum, dente nec vulnero quemquam,

Mordeo sed cunctos silvis campisque morantes.

(Glorie, page 587, lines 3-4)
(There is no mouth for me, nor do I injure anyone by tooth,

though I bite all who linger in forests and fields.)
So “heaven’s tooth” is the wind, which kind of makes sense in a poem that’s interested in the inspiration and expiration of breath/air.
After the heaven’s tooth reference and the weird barking and wavering object, we reach an unsatisfactory ending. This is because this riddle is again again fragmentary due to the damage to the end of the manuscript. So, we don’t know what we’re missing in the final line.
We can guess a teensy bit about that final syllable that I haven’t translated: it’s just about possible to make out “niol” before the damage to the manuscript becomes too extreme. Niol almost certainly refers to something deep down, underneath or prostrate (see the entry for neowol in Bosworth and Toller’s dictionary). But if this tidbit is a word in and of itself or part of a compound, we simply don’t know. Either way, looking at the manuscript, it appears that the poem is only a few words away from ending. So at least we’re not missing much!
[I should also note that the gap in line 5b isn’t due to damage. Here, we know that something’s missing from the poem because its regular alliteration falters. This could be a case of a copying error, or perhaps eye-skip or a muddled transmission if this riddle was being copied out from another written version. Who knows?!]‏‏
There we are, that’s me done. I’m not sure if I’ve managed to follow through on my promise of exciting content! But as a parting farewell, I gift unto you this image of a bellows at work in a medieval festival in Belgium. You’re welcome.

 

A blacksmith using a bellows to fire his forge at the medieval festival of Vaulx, Belgium. Photo (by Jamain) from Wikimedia Commons (licence: CC BY-SA 4.0).

Notes:

References and Suggested Reading:

Bosworth, Joseph, and T. Northcote Toller. An Anglo-Saxon Dictionary. Oxford: Oxford University Press, 1898; Digital edition. Prague: Faculty of Arts, Charles University, 2010.

Glorie, F., ed. Variae Collectiones Aenigmatum Merovingicae Aetatis. Corpus Christianorum Series Latina, vol. 133A. Turnhout: Brepols, 1968.

Murphy, Patrick. Unriddling the Exeter Riddles. University Park, PA: Pennsylvania State University Press, 2011, esp. pages 215-19.

Tupper, Frederick, ed. The Riddles of the Exeter Book. Boston: Ginn and Company, 1910.

Tags: anglo saxon exeter book riddles old english solutions riddle 87

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Exeter Riddle 88

MEGANCAVELL

Date: Thu 19 Dec 2019

Matching Commentaries: Commentary for Exeter Riddle 88

We have a guest translator for this riddle: the one and only Denis Ferhatović. Denis is associate professor of English at Connecticut College and an enthusiast when it comes to poetic creativity. He has brought some of this creativity to the below translation, which I hope you enjoy reading as much as I have!

Original text:

Ic weox þær ic s[……………………
……..]ond sumor     mi[…………….
……………]me     wæs min ti[…..
……………………
5     …]d ic on staðol[………………..
……….]um geong,     swa[……….
……………..]seþeana
oft geond [………………..]fgeaf,
ac ic uplong stod,     þær ic [………]
10     ond min broþor;     begen wæron hearde.
Eard wæs þy weorðra     þe wit on stodan,
hyrstum þy hyrra.     Ful oft unc holt wrugon,
wudubeama helm     wonnum nihtum,
scildon wið scurum;     unc gescop meotud.
15     Nu unc mæran twam     magas uncre
sculon æfter cuman,     eard oðþringan
gingran broþor.     Eom ic gumcynnes
anga ofer eorþan;     is min agen bæc
wonn ond wundorlic.     Ic on wuda stonde
20     bordes on ende.     Nis min broþor her,
ac ic sceal broþorleas     bordes on ende
staþol weardian,     stondan fæste;
ne wat hwær min broþor     on wera æhtum
eorþan sceata     eardian sceal,
25     se me ær be healfe     heah eardade.
Wit wæron gesome     sæcce to fremmanne;
næfre uncer awþer     his ellen cyðde,
swa wit þære beadwe     begen ne onþungan.
Nu mec unsceafta     innan slitað,
30     wyrdaþ mec be wombe;     ic gewendan ne mæg.
Æt þam spore findeð     sped se þe se[…
………..] sawle rædes.

Translation:

I grew where I s[……………………
……..]and summer     mi[…………….
……………]me     was my ti[…..
……………………
…]d I in the position[………………..
……….]um young,     so[……….
……………..] nevertheless,
often throughout [………………..]fgave,
but I stood straight where I [………]
and my brother.  We were both hardened.
Our shelter was worthier, adorned more highly,
as the two of us stood on top.  The forest always protected us,
on dark nights, its helm of arboreal branches made a shield
against downpours.  The Almighty molded us.
Now our kinsmen, our younger brothers
must come after us, and snatch away
our shelter.  I am the only human individual
left in the world.  My own back is
murky and marvelous.  I stand on wood,
on the border of the shield/on the edge of the table/on the margin of the page.(1)

                                   Mi hermano no está aquí.(2)
But I have to guard the position, brotherless
on the border of the shield/on the edge of the table/on the margin of the page.(3)
                                  I must stand unmoved.

No sé dónde mi hermano debe habitar,(4) possessed by men, their property
in what quarter of the world
he who used to shelter high by my side.
We two were one when waging war.
Yet neither could make his valor known
as we were both no good when it came to battle.
Now some degenerates slit my insides,
tear into my abdomen.  I cannot escape.
Following these traces  finds abundance who […
………..] advantage to the soul.

Click to show riddle solution?

Antler, Inkhorn, Horn, Body and Soul

Notes:

This riddle appears on folios 129r-129v 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), pages 239-40.

Note that this edition numbers the text Riddle 84: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), pages 116-17.

Translation Notes:

(1) and (3) Please see the commentary for more information regarding this multiple translation.

(2) and (4) Likewise, an explanation of the parts in Spanish, and my reason for their use, can be found in the commentary.

Tags: anglo saxon exeter book riddles old english solutions riddle 88 denis ferhatovic

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Aldhelm Riddle 88: Basiliscus

ALEXANDRAREIDER

Date: Thu 14 Apr 2022

Original text:

Callidior cunctis aura vescentibus aethrae

Late per mundum dispersi semina mortis;

Unde horrenda seges diris succrevit aristis,

Quam metit ad scelera scortator falce maligna;

Cornigeri multum vereor certamina cervi.

Namque senescenti spoliabor pelle vetustus

Atque nova rursus fretus remanebo iuventa.

Translation:

Craftier than all those who rely on the air in the sky,

I spread the seeds of death widely throughout the world;

Whence grew a dreadful crop with its fearful harvest,

Which the Fornicator reaps to wicked ends with his malign scythe;

I am very much afraid of contests with the antlered stag.

When aged, I will certainly be spoiled of my decaying skin

And I will continue again, strengthened by my new youth.

Click to show riddle solution?

Serpent

Notes:

This edition is based on Rudolf Ehwald, ed. Aldhelmi Opera Omnia. Monumenta Germaniae Historica, Auctores Antiquissimi, 15. Berlin: Weidmann, 1919, pages 59-150. Available online here.

Tags: riddles latin Aldhelm

Symphosius Riddle 88: Strigilis aenea

ALEXANDRAREIDER

Date: Sat 10 Sep 2022

Original text:

Rubida curva capax, alienis humida guttis,

Luminibus falsis auri mentita colorem,

Dedita sudori, modico subcumbo labori.

Translation:

Copper-coloured, curved, capacious, damp with foreign drops,

Counterfeiting through false lights the colour of gold,

Given over to sweat, I succumb to some effort.

Click to show riddle solution?

Bronze Strigil

Notes:

This edition is based on Raymond T. Ohl, ed. The Enigmas of Symphosius. PhD dissertation, University of Pennsylvania, 1928.

Tags: riddles solutions latin symphosius

Commentary for Exeter Riddle 88

MEGANCAVELL

Date: Thu 19 Dec 2019

Matching Riddle: Exeter Riddle 88

A special holiday treat for you: two posts on the same day! Denis Ferhatović of Connecticut College returns with this commentary on the most fabulous Riddle 88. Enjoy!:


Photo (by Mehmet Karatay) from Wikimedia Commons (licence: CC BY-SA 3.0).

Thank you, Megan, for giving me an opportunity to try out one of my favorite genres, translator’s note, and combine it with scholarly commentary.
I will begin with a quotation from a poem by Nahir Otaño Gracia, “¡Si es tuyo, es mío! / Old English is mine!” Although Otaño Gracia and I have different marginalizations, like her, I claim the vernacular of early medieval England as mine. This past summer, as I sat down in a train that would take me from Manchester Airport to Leeds for the International Medieval Congress, I noticed a sign nearby. It explained how to obtain a luggage cart in two languages and scripts, English in the Roman alphabet, and Urdu in the Perso-Arabic alphabet.
Bilingual luggage cart instructions in Manchester, UK
Later on the train, a young heterosexual couple with a child sat next to me. The little one pointed to a herd of ungulates [i.e. hoofed mammals] on a field outside, exclaiming the word “horse” in Polish, which I recognized because of its similarity to the same word in my native language. England is, and has always been, multilingual and multicultural. This is also true for the time that produced the Exeter Book riddles: Riddle 90 is in Latin rather than Old English; runes give Riddles 19, 24, 64, and 75 one more layer to decode; Welsh characters appear in Riddles 12 and 52 (for more, see the work of Lindy Brady in the reading list below).
Anyone glancing at my Modern English translation of Riddle 88 will notice two lines in Spanish. Let me explain my decision to include them. You might remember the scandal that Seamus Heaney caused when he incorporated a small but prominent number of Irish and Hiberno-English words in his masterful translation of Beowulf. I, too, wish to underline potential postcolonial resonances of the poem that I am translating – that is, its ability to speak to complex histories of conquest, colonization, and cross-cultural exchange, of its immediate time and our own. I, too, seek to distinguish my English from the dominant mode of the language. Aware of the aesthetic and political stakes of inter/intralingual transfer, I choose not to be invisible as a translator.
Marginal voices and perspectives surface in the Exeter riddles, hidden in the startling speeches and descriptions of everyday things and creatures. Edward B. Irving, Jr. argues that the riddles often complicate the epic mode by expressing what is usually unexpressed in poems like Beowulf, the point of view of the small and the weak, the oppressed and the frightened. Jennifer Neville finds the possibility of social critique and Derridean deconstruction avant la lettre [before the term existed] in the corpus. When we read the lines Nis min broþor her (my brother is not here, line 20) and ne wat hwær min broþor/… eardian sceal (I do not know where my brother…/ must dwell, lines 23-24), I think that we are meant to hear more than the lament of an antler-turned-inkhorn for his twin.
An ivory inkhorn from the early-medieval (9th/11th-century) Rhineland, along with an ivory pen case from 12th/13th-century Sicily. Photo (by Zde) from Wikimedia Commons (licence: CC BY-SA 4.0)
Broþor, according to the Dictionary of Old English (DOE), has several related shades of meanings, much like its modern descendent, familial, religious, and affectionate. If I read like a bædling (“sexual deviant”), I could recover a queer charge to the antler/inkhorn’s longing: momentarily revealed in the middle of the details dealing with the process of crafting the object is a lament for a kinsman, fellow monk, or male friend; hidden in that lament might be an erotic yearning of a man for another man, an expression of non-normative desire (for more on reading as a bædling, see Vaccaro’s forthcoming book). The speaker of Riddle 88 lost his brother who may be in a precarious situation somewhere. So many enigmas and other poems from the Exeter Book, including the Wanderer and Wife’s Lament, speak of the pain and, less often, consolation of exiles. My decision to translate lines 20 and 23-24 into Spanish comes from hearing a(n im)migrant or a refugee voice in the Old English and desiring to amplify it as such in the midst of the American English I use in this historical moment. And yet the statements do not come from a real person; they are stylized and embedded in an intellectual, poetic exercise about a piece of now-obsolete technology. If you want to hear from actual refugees, talk to them.
The DOE (see under ānga) echoes Craig Williamson (page 381) in calling lines 17 and 18 “hyperbolic and metaphoric.” Both sources also offer less literal renditions, but I perceive in the speaker’s assumption of humanness and assertion of utter loneliness an apocalyptic quality, convincing because the loss of a loved one can feel like the loss of the entire humankind.
“Bordes on ende” (lines 20, 21) fascinated me as a phrase; I aimed to render it with as much of its polysemy [i.e. multiplicity of meaning] as possible. The DOE gives “shield” and “table” for bord, and speculates that the word in that particular phrase in Riddle 88 may play on borda, “ornamental border.” Ende can have the sense of “remotest limit, border” (DOE, sense A.1.a), which works well with my (im)migrant reading. In any case, this enigma suggests a number of liminal positions, some of them central to textual production.
Now on to some other traductorial decisions. The poem is a fragment because of the damage to the manuscript at its beginning and end. I foreground the physical state of the text by keeping the ellipses (as presented by the editors Krapp and Dobbie) in my version. I leave the bits that cannot be parsed in Old English, typographically enshrining them to challenge our attempts at interpretation.
Since eardian, “to dwell,” and its noun form eard seem crucial to Riddle 88 (appearing in lines 10, 24, 25), I consistently translate them as “shelter” to capture an important thematic thread in the poem.
I read humor in lines 27-28. The stag is not a particularly fearsome beast in Old English literature. In a memorable passage of Beowulf, the narrator says that a deer pursued by hounds would rather perish on the shores of Grendel’s mere than venture inside (lines 1368-72). The Danish royal hall in that poem, Heorot gets its name from the animal because its gables look like antlers. Heor(o)tes horn, “hart’s horn, i.e., antler” and blæc-horn, “inkhorn” would be the solutions of Riddle 88 in its language. [SPOILER ALERT!] Riddle 93 has the same solution, and the Exeter Book features at least one more horn enigma, Riddle 14.

Williamson points out that unsceafta (line 29) literally means “uncreations” and figuratively “monsters” (page 382); I translate as “degenerates.” The reference is either to the tools carving a hole in the antler to create the inkhorn or the writing quills dipping inside the inkhorn to absorb the ink (as above). The word unsceafta sounds etymologically transparent – its constituent parts un– and –sceafta seem instantly understandable in Old English – in a way that monsters would not be in Modern English. Coming from the speaker, this powerful term maintains a rather different point of view for things typically considered useful, whether horn-working tools or writing utensils. The antler/inkhorn’s pain qualifies the redemptive message at the end of Riddle 88 (as it survives today). The speaker’s suffering facilitates human salvation because it holds ink for copied-out words of the Biblical Scriptures or other religious text, but, even if for a moment, our benefit does not automatically redeem its pain.
The speaker uses throughout the dual form of the first person pronoun – wit in the nominative case (i.e. for the subject of the sentence), uncre genitive (for the possessive), unc accusative (for the object). This is a special form used to refer to two persons or things (as opposed to the singular which deals with one and the plural with more than two), which has not survived into Modern English; I sometimes translate it as “we…both,” “we two,” and “the two of us” to keep the sense that though the antlers are separated in the world of the riddle, they remain together in the grammar.
Megan: And on that note of grammatical togetherness (love it!), we leave you now for a little holiday break. Look after each other out there and see you in the new year.

Notes:

References and Suggested Reading:

Brady, Lindy. Writing the Welsh Borderlands in Anglo-Saxon England. Manchester: Manchester University Press, 2017.

Dictionary of Old English: A-I Online. Ed. by Antonette diPaolo Healey, Dorothy Haines, Joan Holland, David McDougall, and Ian McDougall, with Pauline Thompson and Nancy Speirs. Web interface by Peter Mielke and Xin Xiang. Toronto: Dictionary of Old English Project, 2018.

Fulk, R. D., Robert E. Bjork, and John D. Niles, eds. Klaeber’s Beowulf and the Fight at Finnsburg. 4th edition. Toronto: Toronto University Press, 2008.

Heaney, Seamus, trans. Beowulf. London: Faber and Faber, 1999.

Irving, Edward B., Jr. “Heroic Experience in the Old English Riddles.” In Old English Shorter Poems: Basic Readings. Edited by Katherine O’Brien O’Keeffe. New York: Garland, 1994, pages 199-212.

Krapp, George Philip, and Elliott van Kirk Dobbie, eds. The Exeter Book. New York: Columbia University Press, 1936.

Neville, Jennifer. “Speaking the Unspeakable: Appetite for Deconstruction in Exeter Book Riddle 12.” English Studies, volume 93 (2012), pages 519-28.

Otaño Gracia, Nahir. “Old English is Mine!” posted on Susan Signe Morrison’s blog, 6 October 2016. https://grendelsmotherthenovel.com/2016../../../riddles/post/old-english-is-mine-diversity-and-old-english/

Vaccaro, Christopher. Sadomasochistic Beowulf: Psychic and Somatic Dispersal in Old English Literature. Kalamazoo, MI: Medieval Institute Publications, forthcoming.

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

Tags: anglo saxon exeter book riddles old english solutions riddle 88 denis ferhatovic

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Exeter Riddle 89

MEGANCAVELL

Date: Fri 30 Oct 2020

Matching Commentaries: Commentary for Exeter Riddle 89

Our guest riddler this week is Calum Cockburn, Digitisation Officer of Medieval Manuscripts at the British Library and PhD Student at University College London. He's especially interested in Hellish motifs in early medieval art and literature (who wouldn’t be?!).

Original text:

[………………………………] se wiht, 

wombe hæfde [………………. 
					
………..]tne,             leþre wæs beg[……. 
				
………………………]on hindan. 
			
Grette wea[………………….. 
	
………………...]             listum worhte, 

hwilum eft […………………… 

………..…] þygan,             him þoncade, 

siþþan u[………………………	
			
….] swæsendum             swylce þrage.

Translation:

[………………………………] the creature 

had a belly [……………….

………..] in leather, he was […….

………………………] behind 

He approached […………………..

………………...] artfully he made 

once again [……………………

………..…] to receive, thanked him 

then [……………………… 

….] food, for such a time.

Click to show riddle solution?

Too fragmentary to guess, though Bellows and Leather Bottle have been tentatively suggested

Notes:

This riddle appears on folio 129v 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 240.

Note that this edition numbers the text Riddle 85: Craig Williamson, ed., The Old English Riddles of the Exeter Book (Chapel Hill: University of North Carolina Press, 1977), page 117.

Tags: anglo saxon exeter book riddles old english solutions riddle 89 calum cockburn