INTRODUCTION AND HISTORICAL BACKGROUND
In the Old English Literature there are :
-OLD ENGLISH POETRY
-OLD ENGLISH PROSE
-OLD ENGLISH DRAMA
Now, lets go further about Old English. So, what is Old English Literature?
•Old English is the language and literature of the Anglo Saxon.
•Anglo Saxon ruled England from 450 AD to 1066.
•Old English is directly related to modern English (many of the our words came from Old English).
•Old English was first oral (with Runic Inscriptions) then used alphabet (with some special characters) writing on manuscripts.
•Old English is term used to refer to the language and literature spoken and written in England during the rule of Anglo Saxons.
•The English language and English literature began with the recorded history of Britain.
•The early history of England includes five invasions which contributed to the development of the English language and influenced the literature:
•the Roman invasion
•the Anglo-Saxon invasions
•the Christian “invasion”
•the Viking invasions
•the Norman French invasion
ROMAN INVASION
•While there is no direct linguistic connection, the Roman occupation of Britain and their subsequent abandonment of the country set the stage for the most important invasion, the Anglo-Saxon invasion which provided the foundation of the English language.
Anglo-Saxon Invasion
The culture of the Anglo-Saxon is muchin evidence in Old English Literature, especially in the concept of the Germanic heroic ideal. The primary attribute of the heroic ideal was excellence- excellence in all that was important to the tribe: hunting, sea-faring, fighting.
Christian Invasion
The arrival of Christianity in Britain was as influential on the language and the culture, and therefore on the literature. Christianity was not unknown in Britain when St. Augustine arrived in 597 but had appeared during the time of the Romans. However, Christianity was suppressed along with the Celtic Tribes during Anglo-Saxon Invasions. St. Augustine arrived on a mission to Christianize the pagan Anglo-Saxons, and the literature of time bears witness to his influence. Celtic Christianity continued to spread from the northern and western reaches.
Viking Invasion
The Vikings were from the area now known as Scandinavia. While they shared cultural similarities with the Anglo-Saxons, they brought their own language, another impact on the development English Language. Words such as sky, skin, wagon, originated with the language of the Vikings.
Norman Invasion
The year 1066 is possibly the most important date in the history of Britain and in the development of the English Language. When William the Conqueror defeated the English King Harold at the battle of Hastings, he brought to England a new language and a new culture. Old French became the language of the court, of the government, the church, and all the aristocratic entities. Old English, the language of the Anglo-Saxons, existed only among conquered lower orders of society. However, within 3 to 400 years, the English language emerged, greatly enriched by French vocabulary and distinctly different from the Anglo-Saxon’s Old English, Chaucer’s Language, now referred to as Middle English.
Why is Old English Important?
•It shows us where English came from and how it relates to other language.
•Because of what it tells us about the history, society, and geography of England.
Geoffrey Chaucer. He was born in London sometime between 1340 and 1344. He was an English author, poet, philosopher, bureaucrat (courtier), and diplomat. He is also referred to as the father of English Literature.
Psalm XIII.
Unto The End, A Psalm OF David.
1. "For Christ is the end of the law to every one that believeth." "How long, O Lord, wilt Thou forget me unto the end?" (ver. 1) that is, put me off as to spiritually understanding Christ, who is the Wisdom of God, and the true end of all the aim of the soul. "How long dost Thou turn away Thy face from me?" As God doth not forget, so neither doth He turn His face away: but Scripture speaks after our manner. Now God is said to turn away His face, when He doth not give to the soul, which as yet hath not the pure eye of the mind, the knowledge of Himself.
2. "How long shall I place counsel in my soul?" (ver. 2). There is no need of counsel but in adversity. Therefore "How long shall I place counsel in my soul?" is as if it were said, How long shall I be in adversity? Or at least it is an answer, so that the meaning is this, So long, O Lord, wilt Thou forget me to the end, and so long turn away Thy face from me, until I shall place counsel in mine own soul: so that except a man place counsel in his own soul to work mercy perfectly, God will not direct him to the end, nor give him that full knowledge of Himself, which is "face to face." "Sorrow in my heart through the day?" How long shall I have, is understood. And "through the day" signifies continuance, so that day is taken for time: from which as each one longs to be free, he has sorrow in his heart, making entreaty to rise to things eternal, and not endure man's day.
3. "How long shall mine enemy be exalted over me?" either the devil, or carnal habit.
4. "Look on me, and hear me, O Lord my God" (ver. 3). "Look on me," refers to what was said, "How long" dost "Thou turn away Thy face from me." "Hear," refers to what was said," How long wilt Thou forget me to the end? Lighten mine eyes, that I sleep not in death." The eyes of the heart must be understood, that they be not closed by the pleasurable eclipse of sin.
5. "Lest at any time mine enemy say, I have prevailed against him" (ver. 4). The devil's mockery is to be feared. "They that trouble me will exult, if I be moved;" the devil and his angels; who exulted not over that righteous man, Job, when they troubled him; because he was not moved, that is, did not draw back from the stedfastness of his faith.
6. "But I have hoped in Thy mercy" (ver. 5). Because this very thing, that a man be not moved, and that he abide fixed in the Lord, he should not attribute to self: lest when he glories that he hath not been moved, he be moved by this very pride. "My heart shall exult in Thy salvation;" in Christ, in the Wisdom of God. "I will sing to the Lord who hath given me good things;" spiritual good things, not belonging to man's day. "And I will chant to the name of the Lord most high" (ver. 6); that is, I give thanks with joy, and in most due order employ my body, which is the song of the spiritual soul. But if any distinction is to be marked here, "I will sing" with the heart, "I will chant" with my works; "to the Lord," that which He alone seeth, but "to the name of the Lord," that which is known among men, which is serviceable not for Him, but for us.
Theodoret theorized that this psalm was composed by David when his son Absalom conspired against him.[3] However, Spurgeon asserts that any attempt to link it to a specific incident is conjecture; rather, the psalm gives voice to feelings that arise in any of the many trials that a person undergoes in life.[4]
Both Jewish and Christian commentators note the three-part structure of this psalm, with verses 2–3 in the Hebrew (1-2 in the KJV) relating to David's complaint, verses 4–5 in the Hebrew (3–4 in the KJV) expressing David's prayer, and verse 6 in the Hebrew (5-6 in the KJV) describing David's salvation.[5] A. G. Brown asserts that prayer is the turning point between mourning and rejoicing.[4]
The Parable of the Prodigal Son
11 And he said, “There was a man who had two sons. 12 And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. 13 Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. 14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. 15 So he went and hired himself out to[b] one of the citizens of that country, who sent him into his fields to feed pigs. 16 And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.
17 “But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ 20 And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’[c] 22 But the father said to his servants,[d] ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23 And bring the fattened calf and kill it, and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.
25 “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ 31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
In the story, a father has two sons. The younger son asks for inheritance from his father, who grants his son's request. This son, however, is prodigal (i.e., wasteful and extravagant), thus squandering his fortune and eventually becoming destitute. As consequence, he now must return home empty-handed and intend to beg his father to accept him back as a servant. To the son's surprise, he is not scorned by his father but is welcomed back with celebration and a welcoming party. Envious, the older son refuses to participate in the festivities. The father tells the older son: "you are ever with me, and all that I have is yours, but thy younger brother was lost and now he is found."
The Prodigal Son is the third and final parable of a cycle on redemption, following the parable of the Lost Sheep and the parable of the Lost Coin. In Revised Common Lectionary and Roman Rite Catholic Lectionary, this parable is read on the fourth Sunday of Lent (in Year C);[3] in the latter it is also included in the long form of the Gospel on the 24th Sunday of Ordinary Time in Year C, along with the preceding two parables of the cycle.[4] In the Eastern Orthodox Church it is read on the Sunday of the Prodigal Son.
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