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Inaug.-Diss.--Albert-Ludwigs-Universität zu Freiburg i. Br. / Bibliography: p. 336-351.

This thesis explores male and female identity in Old Norse and British iterations of the Völsung legend, focusing on the Poetic Edda and Völsunga saga, William Morris's The Story of Sigurd the Volsung and the Fall of the Niblungs, J.R.R. Tolkien's The Legend of Sigurd and Gudrún, and Melvin Burgess’s Bloodtide and Bloodsong. Using poststructuralist theories of gender and posthumanism to analyse representations of gender in these texts, it argues that, in the Old Norse versions of this legend, female identity is closely connected to the control of representations of narrative events, whereas male identity is subject to this control but becomes more overtly fluid in the depiction of shape-shifting. The thesis goes beyond previous critical analyses of gender in these texts which observe an active/ passive binary, or focus on female monstrosity and lament, and male heroism. Unlike most examinations of adaptations of this legend which focus on the medieval or Victorian material, this thesis provides a detailed exploration of The Story of Sigurd the Volsung and the Fall of the Niblungs in conjunction with its Old Norse sources. In doing so, it establishes the silencing of female characters by Morris's rewriting, and the foregrounding of male identity through a focus on the body, performance and the built environment. This thesis also considers both the Old Norse texts and Morris's poem alongside later, critically neglected, British versions of the legend to explore the ways in which narrative form influences the representation of the multiplicity of gender in The Legend of Sigurd and Gudrún, and the importance of a posthuman conception of identity in Bloodtide and Bloodsong. The thesis argues that the Old Norse sources do not stand aside from their later interpretations as something complete and originary, but are themselves supplemented by the rewritings of Morris, Tolkien and Burgess; it is, therefore, necessary to foreground our knowledge of all these iterations of the narrative to offer a fuller understanding of gender in the Old Norse Völsung legend and its British rewritings.

This thesis analyses Anglo-Saxon conceptions of craftsmanship, and provides new interpretations for the notions of searo, orþonc and cræft in Old English literature. I argue that the texts discussing craftsmanship and craftsmen subscribe to an atemporal myth. This myth is not so much that of Weland the smith of Germanic lore, but rather a myth of the inculpating and redemptive power of craftsmanship, after a fall-and-salvation pattern. I show that, on the level of semantics, mirroring the above pattern, there are concurrent shifts in the meanings of two of the main terms for craftsmanship, and that notably searo is subject to pejoration in the process of transition from a poetic to a prose term, while cræft, on the other hand, witnesses a number of semantic changes to make it a versatile and uniquely positive expression of craftsmanship. Whereas orþanc is a neutral notion of craftsmanship that is bound to a concrete genre before being recast in the close environment of bishop Æthelwold‟s circle at Winchester in the tenth century, the semantic shifts in searo and cræft are testimony to broad cultural shifts in the representations of craftsmanship and in perceptions of the craftsman. The point of departure in Chapter One is with the artisans themselves, the craftsmen and skilled metalworkers – the actual makers of em>searo, orþonc and cræft. Taking the smith as the archetypal craftsman, I examine the manner in which this artisan-artist is depicted in Old English and Anglo-Latin literature. I argue that two strands can be distinguished, one depicting the craftsman as reprobate, and another exalting him. In subsequent chapters, semantic studies and new readings of three notions of craftsmanship illuminate the intricate ways in which these two strands interact across time, genre and medium of expression. In Chapter Two, searo is examined within the semantic field of binding to show that it represents a traditional expression of superlative craftsmanship associated primarily with the smith, and denoting status and quality in verse. In its pejoration as a notion of scheming and deceit, it retains its strong association with binding and becomes a mechanism for redemption by connecting with the Harrowing of Hell tradition. Chapter Three shows how orþanc evolves from a poetic term denoting ancient craftsmanship into an abstract notion of ingenuity, by charting its existence in the gloss corpus and relating it to the glossing of mechanica in later Anglo-Saxon England. It emerges as a hermeneutic term characterised by moral neutrality, with close connections to the Benedictine Reform movement. Chapter Four is the first segment of a two-part examination of cræft as a notion of craftsmanship. After evaluating the body of existing critical material, I assess our understanding of the term's polysemy before analysing its use as a concrete but somewhat antiquated notion of magical craftsmanship. Chapter Five provides an in-depth assessment of an alternative, much more widespread, Christianized usage of cræft as a notion of divine endowment. It shows how this notion is instrumental in several highly positive assessments of smiths analysed in Chapter One, and argues that it provides a platform for other craftsmen to distinguish themselves in a religious, orthodox way. In my conclusion, I show that the new readings of these notions are key to interpreting metaphors of poetic creation and creativity as used by authors such as Cynewulf.

Thesis (Ph. D.)--University of Washington, 1996. / Vita. Includes bibliographical references (leaves [403]-432).

This dissertation investigates the Old English word field for the concepts of ‘pledges’ and agreements by analysing the words belonging to the field in their contextual environments. The particular focus is on the word wedd (‘pledge’), which is shown to have different connotations in different text types. The main subject of the study is the corpus of Anglo-Saxon legal texts in which pledges played an important part. Pledges occur in collocation with concepts such as oaths (að) and sureties (borg), but there are important differences in function and linguistic usage between the terms. One important aspect of the language of pledging is the formulaic word pair að and wedd which comes to stand for the entirety of legal interactions, as no single word for ‘legal agreement’ is used by authors of legal prose. Possibly in part influenced by this development, the meaning of wedd, which originally denoted an object given as a pledge, becomes more abstract. The study further argues that this development is facilitated by the influence of Christianity. Old English words were required to express unfamiliar aspects of the new religion. I analyse words used to translate biblical covenants in detail. Because of its specifically legal overtones, wedd was employed by Anglo-Saxon translators and commentators to take on the functions of Latin words with a wider range of meaning, such as foedus or pactum. In its narrower sense wedd is important in the theology of sacraments. I show that the Eucharist and baptism are modelled on types of pledges from the legal social world that would have been familiar to Anglo-Saxon homilists and their audience. That this is a conscious decision on the part of Anglo-Saxon authors is indicated by the fact that this aspect is often added to their adaptations of orthodox Latin sources. An analysis of pledging in Old English poetry shows that wedd was rarely used by Anglo-Saxon poets, even in the adaptation of biblical texts which were shown to employ wedd as a deliberate lexical choice in their prose versions. In poetry, the equivalent term is wær (‘agreement’ or ‘treaty’). I argue that this difference can be explained by the fact that wedd was a technical term, belonging to the register of legal language, where wær never occurs. It is argued that wedd, possibly because of its legal connotations, was not a common word for Old English poets and is only used occasionally, mostly for purposes of poetic variation. I suggest that this is connected to the early date of some of the poems and to the traditional and possibly slightly archaic nature of Old English poetic language.

This thesis considers the early dissemination and critical/cultural/literary reception of the nouveau roman in Britain, roughly between the years 1957–73. The nouveau roman is considered in its capacity as an avant-garde grouping of writers and texts coming from France, and as articulated at the interface of the novel and its theoretical metalanguage; the main nouveaux romanciers considered are Michel Butor, Marguerite Duras, Robert Pinget, Alain Robbe-Grillet, Nathalie Sarraute, and Claude Simon. Particular attention is paid to the ways in which the nouveau roman's status as nouveau was presented in Britain in the period in question. One of the major arguments of the thesis is thus: that the question of the nouveauté of the nouveau roman became a nodal point for negotiations over the legacy of modernism, and over the meaning of the 'contemporary' in literature in the postwar period. Part I charts the emergence of the nouveau roman in Britain. It looks first at the origins and the methods of the nouveau roman's initial dissemination, drawing on a range of previously undocumented archival sources. The main focus here is Calder & Boyars – the nouveau roman's main British publisher – and in particular the notions of publics that framed its activities involving the nouveau roman. Subsequently, the nouveau roman's British reception is considered with reference to an extensive survey of periodicals and books. Part II looks at the literary impact of the nouveau roman. First, a range of novels is considered as bridging the critical and the literary response in Britain to the nouveau roman. The authors considered are: Pamela Hansford Johnson, J. I. M. Stewart, Muriel Spark, John Fowles, J. B. Priestley, William Cooper, Rayner Heppenstall, and Christine Brooke-Rose. Then, other novels are considered more directly within the domain of the nouveau roman, seen against the background of Robbe-Grillet's approach to objects and materiality, and with reference to notions of 'project-work' in Butor's novels. Novels are considered by: Brian W. Aldiss, Muriel Spark, Denis Williams, Eva Figes, B. S. Johnson, and Alan Sheridan. Finally, the nouveau roman is looked at in relation to an emergent avant-garde in the British novel. Here, the nouveau roman is seen as providing terms with which British writing from the period in question was able to present itself as avant-garde beyond the manifestations of individual works. The conclusion briefly surveys more peripheral and non-novelistic British responses to the nouveau roman, considering the way in which they inscribe the nouveau roman as 'contemporary'. The thesis turns finally to the legacy of the nouveau roman for the British novel of the present day.

This thesis adopts an interdisciplinary approach, drawing on literary, art historical and textual sources to examine how the act of looking, images, and artistic and textual creation are both dramatized and problematized in the works of the Gawain-poet: Pearl, Cleanness, Patience, and Sir Gawain and the Green Knight (with some discussion of St Erkenwald, a work often attributed to the same author). Analyzing in detail the texts and illustrations in the Gawain-manuscript (British Library, Cotton MS Nero A.x), the thesis argues that the poet weaves together classical and biblical narratives, along with exegetical and iconographic traditions, in shaping his distinctive reflections on the use and making of images, body and performance, in response to late fourteenth-century religious controversies. The thesis starts by tracing a network of ideas about gaze, sin, body and text through late-medieval biblical and mythographical texts and images. Working text-by-text through the poet’s oeuvre, it then discusses the use of Ovidian materials and the motif of metamorphosis in his complex meditation on ethical and specifically gendered practices of reading, writing and looking. It concludes by assessing the poet’s idea of poetic creation and his own role as a creative artist. In doing so, it suggests that the poet’s self-conscious artistry works together with a consistent emphasis on humility in human’s relations with the divine. The thesis contributes to a growing scholarly interest in the Gawain-illustrations, and a developing focus on visuality in studies of late-medieval devotional and literary works. By linking the analysis of classical/biblical intertexts, visual traditions and the manuscript’s own illustrated texts, it suggests a fresh area of study for the Gawain-poet and his milieux.

Responding to the common plea in medieval inscriptions to ráð rétt rúnar, to ‘interpret the runes correctly’, this thesis provides a series of contextual readings of the runic topos in Anglo-Saxon and Old Norse poetry. The first chapter looks at the use of runes in the Old English riddles, examining the connections between material riddles and certain strategies used in the Exeter Book, and suggesting that runes were associated with a self-referential and engaged form of reading. Chapter 2 seeks a rationale for the use of runic abbreviations in Old English manuscripts, and proposes a poetic association with unlocking and revealing, as represented in Bede’s story of Imma. Chapter 3 considers the use of runes for their ornamental value, using 'Solomon and Saturn I' and the rune poems as examples of texts which foreground the visual and material dimension of writing, whilst Chapter 4 compares the depiction of runes in the heroic poems of the Poetic Edda with epigraphical evidence from the Migration Age, seeking to dispel the idea that they reflect historical practice. The final chapter looks at the construction of a mythology of writing in the Edda, exploring the ways in which myth reflects the social impacts of literacy. Taken together these approaches highlight the importance of reading the runes in poetry as literary constructs, the script often functioning as a form of metawriting, used to explore the parameters of literacy, and to draw attention to the process of writing itself.

"What can the England of 1940 have in common with the England of 1840? But then, what have you in common with the child of five whose photograph your mother keeps on the mantelpiece? Nothing, except that you happen to be the same person". This comes from George Orwell's wartime pamphlet The Lion and the Unicorn in which, according to Tosco Fyvel, he sought "to identify himself with England in its finest hour". Orwell offered a more prosaic justification – "I don't share the average English intellectual's hatred of his own country" – in one of his regular "London Letters" to the American Partisan Review and from these three sources a complex constellation of questions emerges. The issue at stake is Orwell's relationship with his country and it involves ideas of identity, history, ownership, love, hatred, community and, crucially, his position as spokesperson. Drawing and expanding upon work on Orwell and Englishness, focusing on Orwell's often overlooked originality as a novelist and challenging Raymond Williams' influential account in Orwell and Culture and Society, "Re-Conditioning England" seeks to negotiate a path through this complex of questions. This path, as the title and opening quotation imply, is guided by the past and by Orwell's engagement with the mid-nineteenth century mode of social realism. It is informed by Williams' conception of the novel as a "knowable community" and Benedict Anderson's of the nation as an "imagined community". A chronological and contextual study, the thesis pays attention, throughout, to both when and where Orwell wrote. It places his work within contemporary debates over the status of Charles Dickens, poetry, language and the nation to the end of arguing: in his engagement with contemporary social-problems, Orwell first consciously updates and then self-consciously critiques the nineteenth-century genre of condition-of-England writing.