Winner of the Best First Monograph from the International Society for the Study of Early Medieval England (ISSEME) 2021. An examination of the Old English medical collections, arguing that these texts are products of a learned intellectual culture.

This book presents the first comprehensive study of Anglo-Saxon manuscript texts containing runic letters. To date there has been no comprehensive study of these works in a single volume, although the need for such an examination has long been recognized. This is in spite of a growing academic interest in the mise-en-page of early medieval manuscripts. The texts discussed in this study include Old English riddles and elegies, the Cynewulfian poems, charms, Solomon and Saturn I, and the Old English Rune Poem. The focus of the discussion is on the literary analysis of these texts in their palaeographic and runological contexts. Anglo-Saxon authors and scribes did not, of course, operate within a vacuum, and so these primary texts are considered alongside relevant epigraphic inscriptions, physical objects, and historical documents. Victoria Symons argues that all of these runic works are in various ways thematically focused on acts of writing, visual communication, and the nature of the written word. The conclusion that emerges over the course of the book is that, when encountered in the context of Anglo-Saxon manuscripts, runic letters consistently represent the written word in a way that Roman letters do not.

Magic is something unauthorised, an alternative perhaps, even a deliberate cultivation of dark, evil powers. But for the Anglo-Saxon age, the neat division between mainstream and occult, rational and superstitious, Christian and pagan is not always easy to discern. To maintain its authority, the church drew a formal line and outlawed a number of dubious practices, such as divination, spells, and folk healing while at the same time conducting very similar rituals itself. It would seem that there was a convergence of the two cultures, native and Christian and this may effect the tendency to view pagan gods as near omnipotent beings.

A History of Science, Magic and Belief is an exploration of the origins of modern society through the culture of the middle ages and early modern period. By examining the intertwined paths of three different systems for interpreting the world, it seeks to create a narrative which culminates in the birth of modernity. It looks at the tensions and boundaries between science and magic throughout the middle ages and how they were affected by elite efforts to rationalise society, often through religion. The witch-crazes of the sixteenth and seventeenth century are seen as a pivotal point, and the emergence from these into social peace is deemed possible due to the Scientific Revolution and the politics of the early modern state. This book is unique in drawing together the histories of science, magic and religion. It is thus an ideal book for those studying any or all of these topics, and with its broad time frame, it is also suitable for students of the history of Europe or Western civilisation in general.

More than fifty specialists have contributed to this new edition of volume 1 of The Cambridge Bibliography of English Literature. The design of the original work has established itself so firmly as a workable solution to the immense problems of analysis, articulation and coordination that it has been retained in all its essentials for the new edition. The task of the new contributors has been to revise and integrate the lists of 1940 and 1957, to add materials of the following decade, to correct and refine the bibliographical details already available, and to re-shape the whole according to a new series of conventions devised to give greater clarity and consistency to the entries.

A fresh examination of one of the most contentious issues in runic scholarship - magical or not? The runic alphabet, in use for well over a thousand years, was employed by various Germanic groups in a variety of ways, including, inevitably, for superstitious and magical rites. Formulaic runic words were inscribed onto small items that could be carried for good luck; runic charms were carved on metal or wooden amulets to ensure peace or prosperity. There are invocations and allusions to pagan and Christian gods and heroes, to spirits of disease, and even to potential lovers. Few such texts are completely unique to Germanic society, and in fact, most of the runic amulets considered in this book show wide-ranging parallels from a variety of European cultures. The question ofwhether runes were magical or not has divided scholarship in the area. Early criticism embraced fantastic notions of runic magic - leading not just to a healthy scepticism, but in some cases to a complete denial of any magical element whatsoever in the runic inscriptions. This book seeks to re-evaulate the whole question of runic sorcery, attested to not only in the medieval Norse literature dealing with runes but primarily in the fascinating magical texts of the runic inscriptions themselves. Dr MINDY MCLEOD teaches in the Department of Linguistics, Deakin University, Melbourne; Dr BERNARD MEES teaches in the Department of History at the University of Melbourne.

Magic, both benevolent (white) and malign (black), has been practiced in the British Isles since at least the Iron Age (800 BCE-CE 43). "Curse tablets"--metal plates inscribed with curses intended to harm specific people--date from the Roman Empire. The Anglo-Saxons who settled in England in the fifth and sixth centuries used ritual curses in documents, and wrote spells and charms. When they became Christians in the seventh century, the new "magicians" were saints, who performed miracles. When William of Normandy became king in 1066, there was a resurgence of belief in magic. The Church was able to quell the fear of magicians, but the Reformation saw its revival, with numerous witchcraft trials in the late 16th and 17th centuries.

"Katherine Storm Hindley explores words at their most powerful: words that people expected would physically change the world. Medieval Europeans often resorted to the use of spoken or written charms to ensure health or fend off danger. Here Hindley draws on an unprecedented archive, based on her own extensive research, and the result is an original sampling of more than a thousand charms from medieval England, more than twice the number gathered, transcribed, and edited in previous studies, including many texts still unknown to specialists on this topic. Focusing on charms from the so-called fallow period (1100-1350) of English history, and on previously unremarked texts in Latin, Anglo-Norman, French, and English, Hindley addresses important questions about how people thought about language, belief, and power, while also injecting a bit of fun into the mix. She describes 700 years of the dynamic, shifting cultural landscape, where multiple languages, invented alphabets, and modes of transmission gained and lost their protective and healing power. Where previous scholarship has bemoaned a lack of continuity in the English charm tradition, Hindley finds surprising links between languages and eras, all without losing sight of the extraordinary variety of the medieval charm tradition: a continuous, deeply rooted part of the English Middle Ages. Textual Magic will be important reading for historians and manuscript studies scholars, and for students from various disciplines in medieval English culture wanting to learn about the many weird and wonderful types and uses of charms during this period. And Hindley's new findings will appeal to a wide number of specialists, including those in literary and religious studies, the medical humanities, and the history of magic. The book should also find a wider general audience, always eager to read about magic and charms"--