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support the theory of Irish influence, in reference to the soul's claim that the body will pay for its sins according to each of its 365 joints. The first is from "The Old Irish Table of
Penitential Commutations," which states the requirements for rescuing a soul from hell: 365 Paters, 365 genuflections, 65 "blows of the scourge every day for a year, and a fast every month," which "is in proportion to the number of joints and sinews in the human body" (410). Although Hill admits the passage is problematic, it does seem to support the idea that the torment awaiting the damned body will be proportional to its 365 joints. The second is from the medieval Irish version of the
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charging the poem with dualism (i.e., the inherent evil of the flesh). However, Frantzen reassesses this apparent inversion of the soul and body hierarchy, arguing that the poem does, in fact, follow normative
Christian beliefs because its focus is not on theology, but penitential practice. He states that, while the soul may will repentance, "the body must bear the burden of mortification; if the body does penance it becomes the soul's 'lord' and 'protector' because it ensures the soul's bliss in eternity; and, conversely, if the body refuses to do penance it becomes a tyrant who destroys their union ... and ensures the soul's misery in hell" (Frantzen 81).
387:, the soul has a strong "contempt for the rotting corpse" from which it came (Frantzen 77). The body-and-soul theme, which dates back to the early Christian era, is meant to remind readers what will happen to their soul should they choose to neglect their obligations to God. The soul demands an answer from its body, because as the soul believes, the body is largely, if not completely, responsible for their shared, horrific fate (Ferguson 74). Despite the body being "dumb and deaf" (line 60), the soul reminds its body to plead its case before God at the Last Judgment.
307:, The Damned Soul's address takes up 85 lines, while The Blessed Soul's address is a mere 31 lines. However, this is not unusual: other works comprising the body-and-soul theme tend to focus more on the damned soul than the blessed soul, with some homilies devoting more than twice the space to the damned soul (Frantzen 84). As is typical, the details of the body's decay are deemphasized in The Blessed Soul's address, which is what makes up the bulk of The Damned Soul's address. Based on these facts, scholars can reasonably assume that the poem is nearly complete.
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for sin," specifically material wealth and earthly possessions (175). Furthermore, the efforts of the soul—and ultimately the reality of Christ's death and resurrection—have been in vain, since the body has perverted any chance of both the soul and the body enjoying eternal life in heaven. As one can see at the end of the poem, the
Christian message of unity and judgment comes full circle, with the modern English translation stating "to every man among the wise this may serve as a reminder." Thus,
355:, which lists various torments of Hell. The ninth torment states that "locks and fiery bonds" will blaze on "every member and on every separate joint of the sinners" because "in life they did not control those members by penance and by the cross of repentance..." (264). This second passage, Hill states, "provides an Irish instance of 'punishment according to the joints' in an explicitly eschatological context as in the Old English poem" (246).
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that it seems strange that the poet brought the first half of a two-part poem to a fitting conclusion before moving on to the next part, instead of "saving summary comments for the conclusion of the whole" (44). Nevertheless, there is not enough evidence to prove whether The
Blessed Soul is a later addition.
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Ironically, the body's silence only emphasizes its harsh reality; the body will not be able to speak with God in the final days because of its sinful behavior while alive on earth. Not once, but twice does the soul chastise its body for its "firenlustas" (lines 31 and 41), or literally its "appetite
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Furthermore, because the damned soul reproaches its body for not repenting, the poem seems to suggest that the body is in control, which goes against traditional beliefs of the soul's superiority. Smetana and other scholars have questioned the unorthodoxy of the theology used in the poem, with some
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agree that the religious theme of the poem is quite obvious; the soul addresses its body in relation to the Final
Judgment of both the soul and its body on the last day. The gruesome details of the damned body's state are reminiscent of the medical metaphor, which compares sins to wounds or disease
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points out "several aspects of the poems' eschatology show signs of Irish influence," most significantly the overtly
Christian reference to the soul's disapproval of its body's actions, as well as the ultimate destiny for mankind and his soul (425). Thomas D. Hill has come across two passages that
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poems address similar themes. Both versions ask the committed and penitent
Christian reader to call to mind his bodily actions on earth in relation to his soul's afterlife. A sense of exigency is found in the poems, imploring the body to live according to the soul's fate and not the desires of the
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then continues with The
Blessed Soul's address, in which the saved soul praises the body for its mortification and thanks the body for all that it gave him. Although the soul laments that the body cannot experience all the joys of heaven at the moment, he reminds him that they will be reunited at
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However, it is worth noting that several scholars argue that The
Blessed Soul's address is an inferior, later addition by another poet. Peter R. Orton points to lapses in metrical structure and inconsistencies in spelling and punctuation to support this argument. In addition, Douglas Moffat notes
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Furthermore, the language of the poem is West Saxon in nature, and lends itself to an "Irish-influenced
Mercian literary school" of thought, or the common thought found in the kingdom of Mercia, one of the ancient, Anglo-Saxon kingdoms found in what is now Great Britain (Lapidge 426). Based on
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is a poem in which the soul addresses its body. It is clear, as Moffat notes, that there is an identifiable first-person speaker throughout the entire poem; the speaker is the damned soul or the saved soul who is addressing his respective earthly body. In
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has much in common with the pastoral teachings of the late Anglo-Saxon period (85). As such, early Christian audiences were very familiar with these themes; the imagery would have had strong implications for them (Ferguson 79).
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and penance and confession to a cure. For this very reason, the details of the body's decay are passed over in The Blessed Soul's address. While a body must decay, the body of the saved soul already did his penance.
263:. It is one of the oldest poems to have survived in two manuscripts of Old English, each version slightly different from the other. Despite their differences (in structure and length, for example), the
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Anderson, James A. “Deor, Wulf and Eadwacer, and The Soul's Address: How and Where the OE Exeter Book Riddles Begin.” The OE Elegies: New Essays in Criticism and Research. (1983): 204–230.
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Penance in this poem is defined by the practice of fasting. Both the damned soul and the blessed soul imply that the body either did or did not fast. In the former, the soul accuses:
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318:, S.A.J. Bradley argues that, " position in the Exeter Book is in a group of poems of wisdom, lore and intelligent conceits" (358). Moreover,
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differs from the Exeter version, in that, following the damned soul's address is a parallel address from a blessed soul to its body.
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are found in two separate poetry collections. The first is found in the Vercelli manuscript, and is entitled, by modern scholars,
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While the Vercelli version is incomplete, it has been suggested that not much of the poem has been lost (Smetana 195). In
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The body ignored the soul's need for the body and blood of God, i.e. the Eucharist, and indulged in earthly pleasures.
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Additionally, Frantzen points to the homilies of Aelfric and handbooks of penance to illustrate that
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Ferguson, Mary Heyward. “The Structure of the Soul’s Address to the Body in OE.”
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ends after The Damned Soul's address, which consists of 126 lines of verse.
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is comparable with other like-poems found in the Exeter manuscript such as
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Hill, Thomas D. “Punishment According to the Joints of the Body in the OE
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Orton, Peter R. “The OE ‘Soul and Body’: A Further Examination.”
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Orton, Peter R. “Disunity in the Vercelli Book ‘Soul and Body.’”
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Smetana, Cyril. “Second Thoughts on Soul and Body I.”
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567:Frantzen, Allen J. “The Body in Soul and Body I.”
445:You, who were proud of dining and sated with wine,
596:The Blackwell Encyclopedia of Anglo-Saxon England
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591:. New York, NY: Columbia University Press, 1936.
449:the body of God, for the drink of the spirit.
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664:"Soul and Body I" Modern English Translation
605:. Wolfeboro, NH: Boydell & Brewer, 1990.
447:you boasted majestically, and I thirsted for
55:Learn how and when to remove these messages
1345:Metrical Preface and Epilogue to Alfred's
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584:. 213 (1968): 409–410 and 214 (1969): 246.
410:Religious overtones and their significance
598:. Malden, MA: Blackwell Publishers, 1991.
587:Krapp, George P, and Elliot V.K. Dobbie.
549:Journal of English and Germanic Philology
359:language patterns and thematic elements,
222:Learn how and when to remove this message
152:Learn how and when to remove this message
608:Pulsiano, Phillip, and Elaine Treharne.
543:. London, UK: Everyman Paperbacks, 1982.
183:: vague phrasing that often accompanies
645:Old English Poetry in Facsimile Project
561:Old English Poetry in Facsimile Project
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610:A Companion to Anglo-Saxon Literature
486:The Debate Between a Man and his Soul
434:þrymful þunedest ond ic ofþyrsted wæs
432:Wære þu þe wiste wlanc ond wines sæd,
1273:"An Exhortation to Christian Living"
659:"Soul and Body II, Old English" Text
612:. Malden, MA: Wiley-Blackwell, 2002.
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90:adding citations to reliable sources
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649:https://oepoetryfacsimile.org
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1172:The Death of King Edgar
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1005:"The Descent into Hell"
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829:"Homiletic Fragment I"
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1276:"A Summons to Prayer"
1184:"The Death of Edward"
1120:For Water-Elf Disease
1038:The Husband's Message
1018:"The Lord's Prayer I"
633:. 29 (1967): 193–205.
619:63.3 (1979): 450–460.
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1231:The Battle of Maldon
1155:Battle of Brunanburh
999:"The Judgment Day I"
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1179:The Death of Alfred
1099:For a Swarm of Bees
926:The Fortunes of Men
626:48 (1979): 173–197.
371:Summary of the poem
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1294:"The Kentish Hymn"
1252:Solomon and Saturn
1217:Finnsburh Fragment
1207:Metres of Boethius
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594:Lapidge, Michael.
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1113:For Delayed Birth
994:The Wife's Lament
981:Wulf and Eadwacer
817:Dream of the Rood
631:Mediaeval Studies
601:Moffat, Douglas.
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892:The Wanderer
868:Guthlac A, B
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84:Please help
79:verification
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38:Please help
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1288:"The Creed"
1199:Other poems
950:The Panther
878:The Phoenix
838:Exeter Book
624:Medium Ævum
261:Exeter Book
241:Old English
191:information
1303:"A Prayer"
1297:"Psalm 50"
900:"Precepts"
861:Christ III
493:References
205:March 2009
112:newspapers
41:improve it
1357:Dialogues
1347:Hierdeboc
1313:"Aldhelm"
1262:Maxims II
1245:Rune poem
1145:Chronicle
957:The Whale
912:Vainglory
873:"Azarias"
854:Christ II
751:Genesis A
742:Junius MS
365:Æthelstan
179:contains
47:talk page
1454:Category
1426:Kennings
1400:Cynewulf
1353:Wærferth
1050:Riddles
1045:The Ruin
986:Riddles
933:Maxims I
847:Christ I
480:See also
1433:Beowulf
1390:Aldhelm
1308:Thureth
1071:Æcerbot
1030:Riddle
1024:Riddle
1013:Pharaoh
919:Widsith
885:Juliana
796:Andreas
724:Beowulf
531:Sources
314:As for
268:flesh.
243:poems:
126:scholar
1395:Cædmon
1238:Durham
769:Daniel
762:Exodus
731:Judith
557:et al.
328:, and
253:, and
185:biased
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1383:Poets
1147:poems
1052:61–95
824:Elene
707:Poems
133:JSTOR
119:books
1439:Scop
988:1–59
974:Deor
325:Deor
105:news
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