Idiosophy

A physicist loose among the liberal arts

Category: Alliterative Verse

Chasing down the Sunrise

When the Prancing Pony Podcast did their March 2019 Questions after Nightfall, Legolas’s proverb came up: “Rede oft is found at the rising of the sun.” My brain has alliterative-verse infection, so I dropped a note in the mailbag to point out that the proverb is an Anglo-Saxon alliterative long line. Why would Legolas say something so Rohirric, I wondered. Do proverbs wander around Middle-earth and get picked up by faraway Elves who think they sound exotic? Or is there something in the water around Rohan that makes people alliterate? Treebeard does it too, after all.

What rede, rosy-fingered Dawn?

Barliman passed the note to Shawn. (In less than a month, it should be noted. Old Butterbur is picking up his game.)

My phrasing was ambiguous, so Shawn asked whether it was actually Anglo-Saxon, or just Tolkien writing modern English in that style. Which turned out to be a much better question.  I looked around the various stockpiles of Old English proverbs. I couldn’t find rede and sunrise together anywhere on line.

If Legolas’s observation were an actual proverb in Old English, it would be something like Oft is ræd æt dægred gefunden. There’s nothing there to alliterate with. But then the penny dropped: this is the cliché folk-witticism “You can’t spell X without Y”. Like, “you can’t spell ‘awesome’ without ‘me’.” Or, the Internet being the Freudian sort of place it is, “You can’t spell ‘subtext’ without ‘sex’.” The letters of “ræd” are all there in “dægred”.

This isn’t a new joke. Something similar can be found in the 1st Century BCE, when people wondered whether wood burns because the Latin word for “fire” is in the word for “wood”. Lucretius delivered the smackdown:

Non est lignis tamen insitus ignis.

– Lucretius, De Rerum Natura

As Shawn put it, “I’ll never underestimate Tolkien’s ability to include an oblique pun requiring knowledge of another language.” In fact, he pointed out that the Bosworth-Toller dictionary includes a citation of one manuscript where the scribe spelled it “dægræd”, which makes it an even better joke. JRRT actually preferred Mercian. Could “dægræd” be a dialectical spelling? Thanks to the Mercian aversion to putting books in places where they’d survive to the 21st Century, I only speak West Saxon, so I don’t know.

I’m going to say we’ve found another Easter egg, especially since (1) it was Easter when we found it, and (2) a sunrise pun is seasonally appropriate.

Elves & Dwarves & How to Prevent Them

“That’s enough to begin with; there are plenty of hard words there.”  – Humpty Dumpty

This is my term paper from the Signum University “Introduction to Anglo-Saxon” class.  (Except that I deleted the jokes from the copy I actually turned in.) These are two healing charms, more or less in alliterative verse. I’m posting it here because I kept getting Tolkien connections as I did the translation.  T. S. Eliot said, “Immature poets imitate; mature poets steal;” from which I extrapolate that a truly great writer steals from things that would otherwise be forgotten.

Dubious Tolkien references herein: Lembas, Elrond, barrow-wights, giant spiders, Galdor.

These are two charms to prevent illnesses that are ostensibly caused by supernatural intervention. The first is a sharp pain due to elf-shot. The second is sleep disturbance due to dwarf-riding. To effect a cure, the arsenal that a healer brings to bear on the problem includes knowledge of the natural world, familiarity with the supernatural, word-play, and personal authority.

The first modern scholarly edition of Lacnunga “of Leechcraft” was made by a Rev. Cockayne in 1866. (This has no relevance to the current translation project, but the medical aptonym is irresistible.) The original also contained a cure for cancer; alas, that part of the manuscript is now illegible. A 21st-century critical edition by Edward Pettit is the source for these texts, altered as necessary by reference to the digitized Harley manuscript 585 made available by the British Library. Line numbers are from Pettit.

Wið Færstice: A charm against a stabbing pain

Lacnunga, CXXVII

This charm has three parts. First is an oily preparation of herbs that (as we now know) actually do relieve pain. The second is a chant in pretty-good alliterative form, interspersed with periodic imperatives commanding the elf-shot to get out of the body, and some lawyerly-sounding enumerations to make sure all the possibilities are covered. The third is a real knife, which plays a sympathetic role to help pull out the little elf-spear.

This charm may pre-date the Christian conversion. It has only the tiniest hint of Christianity, in a place where it could easily have been pasted on, long after the charm was originally written.

Notes on translation

760: Transcription error for feferfuge = “feverfew”, Tanacetum parthenium, which is still recommended as a cure for migraines. (I believe this to be the first citation of WebMD in a Signum term paper.)

reade netel is called purple deadnettle today; it’s an invasive weed that takes over fields between harvest and planting.  inwyxð I take to relate to the invasiveness, by analogy with in-weaxan, because that takes an accusative object, and purple deadnettles are really invasive.

“wegbrade”= “waybread”; not lembas, just a plantain. Plantago is not a pain-killer according to St. Hildegard von Bingen or Macer Floridus; the Anglo-Saxons must have had a different physiology from the continentals.

Line 775: Six is a pun on “seax”, I think. Also 6+1=7 smiths total, and any time you can use the number 7 in a spell, you’re doing great.

Line 777: Even a small splinter of iron might be the problem, so the spell includes it. Elrond clearly knew this spell.

Line 784: ic wille ðin helpan: “yours” means “your afflicted body-part”, which isn’t written out in full because it would destroy the meter.

Line 787: Lacnunga LXXVI mentions Woden, which I’m taking as permission to run with Bosworth-Toller and say “Thor’s house” for “fyrgenhæfde”. Following that line of thought, the genetive plural “esa” who are as likely as elves to shoot someone, I translate as “gods”, cognate with Norse Æsir.

Line 788: “the liquid” refers to the herbed butter made in line 760.

760 Wið færstice: feferfuige 7 seo reade netele ðe þurh ærn inwyxð 7 wegbrade; wyll in buteran. Against a stabbing pain: feverfew, & the purple dead-nettles that invade  the fields, & plantains; boil in butter.
Hlude wæran hy la hlude ða hy ofer þone hlæw ridan wæran anmode, ð hy ofer land ridan. Loud they were, so loud, when they rode over the barrow. Single-mindedly they rode over the land.
scyld ðu ðe nu þu ðysne nið genesan mote. Now shield yourself from them, and you might survive this trouble.
765 ūt lytel spere  gif hēr inne sīe Out, little spear, if one be in here!
stōd under linde  under lēohtum scylde

þær ðā mihtigan wīf hyra mægen beræddon

7 hy gyllende  gāras sændan

There he stood under linden-wood, under a light shield. The mighty women are calling on their powers to send spears on him, but their powers were nullified.
770 ic him oðerne  eft wille sændan

fleogende flane  forane togeanes

I will send another again to defend against the flying darts.
ut lytel spere  gif hit her inne sy Out, little spear, if it be herein!
sæt smið  slōh seax

lytel īserna  wund swīðe

A smith sat, forged a knife, little for a weapon, but quick to wound
ut lytel spere  gif her inne sy Out, little spear, if one be in here!
775 syx smiðas sætan  wælspera worhtan Six smiths sat, working on a battle-spear
ūt spere  næs in spere Out, spear, not in, spear!
gif hēr inne sy  īsenes dæl

hægtessan geweorc  hit sceal gemyltan

If a piece of iron should be in here, a hag’s work, it shall melt.
gif ðu wære on fell scoten oððe wære on flæsc scoten

780 oððe wære on blod scoten / oððe wære on lið scoten

næfre ne sy ðin lif atæsed

If you were shot in the skin, or were shot in the flesh, or were shot in the blood, or were shot in the limb, may your life never be hurt.
gif hit wære esa gescot  oððe hit wære ylfa gescot

oððe hit wære hægtessan gescot  nu ic wille ðīn helpan

If it were god-shot or if it were elf-shot, or if it were hag-shot, now I will help yours.
785 þis ðe to bote esa gescotes  ðis ðe to bote ylfa gescotes

ðis ðē tō bōte hægtessan gescotes  ic ðīn wille helpan

This to cure god-shot,   this to cure elf-shot, this to cure hag-shot: I will help yours.

 

flēo þær  on fyrgenhæfde

hāl westū  helpe ðīn drihten

Fly there to the house of Thor. Be you well, may the Lord help yours!
nim þonne þæt seax ādō on wætan Then take the knife and put it in the liquid.

Wið dweorh – Against a dwarf

Lacnunga, LXXXVI

After thorough study, the only thing I know about dweorh is that whatever it means, it doesn’t mean a bearded guy with a pick-axe, nor a person deficient in pituitary hormones. This charm (galdor) seems to be aimed at thwarting something much more dangerous than elves or hags or Norse gods: the last lines seem to imply that the healer is in as much danger from a dweorh as the sick person, and the patient’s guardian who summoned the healer, too. It is probably not coincidence that Christian powers are called upon instead of natural forces. Like a modern doctor, when things turn serious he gets out the Latin.

This charm shows the syncretic enthusiasm for which alternative medicine is still famous today. The objective is to cure, not to adhere to any particular system. The alliterative verse is there because it’s part of the tradition, but it is metrically inept. Christian saints are a power-source, so the healer brings them in without apparent embarrassment. I agree with Matthew Lewis that this is a charm against sleep disturbance, of an apparently horrible kind.

Notes on translation

Line 645: The seven names to be written on the stolen communion wafers (!) are the Seven Sleepers of Ephesus. The wafers evidently must be strung into a necklace of some kind, though this is not specifically stated.

Line 650: In the manuscript, inspidenwiht is written clearly, so no chance of a mistranscription. A scribo had an ascender where the “n” is, which was scraped off. Note that it was not a descender, which would be needed for this to be “inspiderwiht”, as most transcriptions have claimed. Here, wiht shall be translated as “creature”, and inspiden by analogy with aspide I take to mean “dangerous”, venomous, or something like that. Lewis, in common with lots of other people, think it should be translated “spider”, but there are three other objections to that besides the typographical: first, spider isn’t the Anglo-Saxon word for “spider”; second, the things that it does aren’t things a spider can do; third, it’s referred to as deor on second mention, which is an odd thing to call a spider. (Unless it’s a giant spider from Mirkwood?)

Line 651: Haman and teage, in keeping with the horse motif, shall be translated “saddle” and “reins”.

Line 652: the land is a metaphor for the physical world. Sleep is like a sea-voyage away from things that are familiar (and warm). A sea-voyage also lets in the pun on liþan (to sail) and ða liþu (in the limbs).

Line 654: I’m going to go out on a limb (I am not averse to continuing a pun a millenium later). Pettit, Lewis, and even Drout have com here. It’s written “cō” in the manuscript, so I’m going to replace that with con. We need a present/future-tense verb here or the spell doesn’t do anything. Also it prevents com ingangan from being redundant. (I realize that I am on shaky intellectual ground by claiming that there existed at least one Anglo-Saxon who worried about being redundant.)

Line 655: adlegan means funeral pyre, which is plainly wrong. Replace it with adlican, “the sick person” (accusative).

645 Wið dweorh man sceal niman VII lytle oflætan swylce man mid ofrað, 7 writan þas naman on ælcre oflætan: Maximianus, Malchus, Iohannes, Martimianus, Dionisius, Constantinus, Serafion. Against a dwarf, a man shall take seven little wafers, such as one makes offerings with, and write these names, one on each: Maximianus, Malchus, Johannes, Martimianus, Dionisius, Constantinus, Serafion.
Þænne eft þæt galdor, þæt heræfter cweð man sceal singan, ærest on þæt wynstre eare, þænne on þæt swiðre eare, þænne bufan þæs mannes moldan Next one must sing this charm that follows here, first in to one ear, then into the other ear, then above the crown of the patient’s head.
7 ga þænne an mædenman to 7 ho hit on his sweoran, 7 do man swa þry dagas; him bið sona sel. And then let a virgin go to him and hang it about his neck, and do the same for three days; soon he will be well.
650“Her com in gangan inspidenwiht. Hæfde him his haman on handa,

cwæð þæt þu his hæncgest wære, Lege þe his teage an sweoran.

“Here comes in a dangerous creature. He had his saddle in his hand, said that you were his horse, laid his reins on you and swore.
Ongunnan him of þæm lande liþan. He started to sail himself away from the land.
Sona swa hy of þæm lande coman      þa ongunnan him ða liþu colian As soon as they came out of that land, then the limbs on him began to chill.
Þa con ingangan deores sweostar. Then the beast’s sister can come in.
655 Þa geændade heo, 7 aðas swor / ðæt næfre þis ðæm adlegan derian ne moste, ne þæm þe þis galdor begytan mihte, oððe þe þis galdor ongalan cuþe. She ended it and swore oaths that this gang must never harm the sick one, nor him who obtains this charm, nor him who knows knows how to sing this charm.
Amen. Fiað.” Amen. So be it.

Works Cited:

Bosworth, Joseph, et al. “An Anglo-Saxon Dictionary Online.” Edited by Thomas Northcote Toller and Others, Faculty of Arts, Charles University in Prague, 21 Mar. 2010, http://www.bosworthtoller.com/ Accessed 30 Mar. 2019.

British Library Digitized Manuscripts. Harley MS 585: http://www.bl.uk/manuscripts/Viewer.aspx?ref=harley_ms_585_f167r for Dwarves. http://www.bl.uk/manuscripts/Viewer.aspx?ref=harley_ms_585_f175r for Elves.

Drout, Michael D.C. “Against a Dwarf”, Anglo-Saxon Aloud. Feb 20, 2008. http://mdrout.webspace.wheatoncollege.edu/category/against-a-dwarf/

Hall, Alaric. “Elves in Anglo-Saxon England: Matters of Belief, Health, Gender, and Identity (Anglo-Saxon Studies 8).” Woodbridge: Boydell (2007).

Lewis, Matthew Charles. Dreaming of Dwarves:Nightmares and Shamanism in Anglo-Saxon Poetics and the Wið Dweorh Charm. Diss. UGA, 2009.

Macer Floridus. “Des vertus des plantes” in Les Propriétés Médicinales Des Plantes: Textes des IIIe, IVe et XIe Siècles. Clermont-Ferrand: Éditions Paleo, 2007.

Pettit, Edward. Anglo-Saxon Remedies, Charms, and Prayers from British Library Ms Harley 585: Commentary and bibliography. Vol. 1. Edwin Mellen Press, 2001.

Throop, Priscilla, translator. Hildegard von Bingen’s Physica: The complete English translation of her classic work on health and healing. Simon and Schuster, 1998.

An Anglo-Saxon Joke

For #WhanThatAprilleDay19 , a celebration of ancient languages.

In the Anglo-Saxon poem called “The Battle of Maldon”, when we come to the point where the Viking raiders cross over the causeway to the battlefield where the English army awaits, the poet says:

Wōdon þā wælwulfas (for wætere ne murnon),
wīċinga werod west ofer Pantan,
ofer scīr wæter scyldas wēgon,
lidmen tō lande linde bǣron.                                      (Lines 96-99)

Linden-wood (left)

This is usually translated something like, “Battle-wolves waded ashore, not worrying about the water. The Viking band crossed the Panta, over shining water, shields aloft, these men of the fleet towards land advanced their linden shields.” Based on my long expertise in Old English (12 weeks next Tuesday), I think this misses something important about that last line. Translated literally it says, “Sailors to land, linden-wood they bore.”

First fact: A few weeks ago, I was talking to a guy at work. Him: “I may miss the meeting; my daughter is about to have my second grandchild, so I may have to go down to Florida all of a sudden. Me: “You keep your grandchildren in Florida, and you live in New York? That’s a switch!” [Sensible chuckles all around.] This is not good comedy, because comedy is not welcome in an office. It’s something a natural smart-aleck like me adopts because people like jokes as long as they don’t disturb the solemnity of the hierarchy.

Second fact: One of the things the Norsemen wanted from Britain was wood for ship-building.

Let’s suppose for a minute that concern for hierarchy and solemnity in front of authority figures was as important in a medieval English court (where poems would be performed) as they are in an office today. Let’s imagine that smart-alecks became poets back then, and one such was this poet. What’s he really saying? He just used “shields” in line 98, so the audience is expecting some kind of appositive involving wood. Then he drops line 99. It’s the same joke I made in the office: “Sailors bringing wood to the land, for a change!”

It’s awesomely cool to find a kindred spirit talking to me across a gulf of a thousand years. Hey, Maldon-poet, wherever you are: I got it!

Anglo-Saxon Metrical Rules Considered Harmful

Prominent features in Anglo-Saxon poetry

The cool thing about Old English alliterative verse is that the rhythms can shift around freely. The hardest thing about teaching a computer to recognize it is that the rhythms can shift around freely. There’s no pattern.

Well, that’s not strictly correct. There is an enormous literature devoted to finding patterns. Daniel O’Donnell wrote an excellent short introduction to the topic, which I used to get started. Here’s something he says that I believe to be universally true: a line of alliterative verse is comprised of two half-lines. Each half-line is built around two important stressed syllables. After that, things start to fall apart. The patterns of stressed and unstressed syllables have been classified according to many systems, the most durable of which was devised by yet another German with an infinite attention span, this one named Sievers. He identified five rhythmic patterns: A, B, C, D1, D2, and E. See the problem? Thomas Cable came up with a better way to think of it [1], and concluded that D2 was actually a form of E, but there are still six things in this set of five.

This is a phenomenon I recognize from my day job: it’s a sign that the analyst is imposing a structure on the system, not observing a structure that is really there. And it gets worse. Some lines have five stresses, others have three, weak positions in the line come and go as the poet pleases, the caesura might be a full stop or it might not be discernable with the ear. The exceptions to any metrical system pile up in epicycles upon epicycles until the readers throw up their hands and go plant potatoes. (It was sunny and 60 degrees today, so that’s what I did.)

Here’s where it turned out to be a good thing that I held off on this post to take a class in Anglo-Saxon at Signum University. Nelson Goering is one of the professors teaching the class. He wrote a very detailed description of alliterative scansion, accessible to the educated layman (as Scientific American used to say). And his paper makes the same curious turn of thought, as if he’s classifying an existing fauna, not dictating to it. I was about to write an essay on the theme of “You’re all full of crap.” But now that I’ve listened to his lecture on the topic, it’s clear that they all know they’re full of it, but conceal the fact for purposes of creating scholarly literature. Lectures are great — they give the speaker a lot more leeway to tell embarrassing truths.

Here’s another thing I think is universally true: Poets are not natural rule-followers. They write what sounds good. You know who nature’s rule-followers are? Scientists. We typically write humorous verse, which is the one genre of poetry where meter must be followed exactly. Here’s a poem by James Clerk Maxwell, to show what I mean.

Tolkien was a poet, not a scientist. So when Treebeard says, “Learn now the lore of living creatures: First name the Four, the free peoples”, I’d have to say he’s writing alliterative verse. But there are five stresses in these lines (bold), and the alliteration is on 1, 3, & 4. The rules say the extra stress goes in the second half, not the first. But I don’t care. I’m going to teach the machine to recognize things like this, and forget the rules.


[1] Cable, Thomas. “Metrical Simplicity and Sievers’ Five Types.” Studies in Philology 69.3 (1972): 280-288.

Preparing the Text

Attention conservation notice: Preparing a text for automated poetry detection is half spell-checking. That part may be kind of dull; I’m writing it down anyway because this blog is how I remember things now.

Cleanup

To do automated text processing, you need a text. Some people, like the indefatigable Sparrow, type the whole text by hand. I am more defatigable than in-, so I needed another way. The Internet Archive has a text version of The Lord of the Rings, left over from the days of freedom before the Enclosure of the Internet. I
suspect that the lawyers have let it survive because the quality of the scan is so poor. I started with that.

I did most of my work on the Unix command line. My constant companion is a program called “aspell“. Feed it a text file, and it returns a list of all the words it didn’t recognize. A scanner makes predictable errors, such as reading a “u” as “ii” or an “h” as “li”. Those were the most common misspellings. They are easy enough to encode in a stream-editor input file. So I cleaned up all of those that I could. Some were harder, like distinguishing between “ore” and “orc”. The computer will never get that straight, so I did those by hand. All ambiguous cases got changed to “orc”, and then I went to the Moria chapters and turned back the two or three actual mentions of “ore”. (I have no idea how hard this task would be with a book I didn’t know so well, but I may soon find out.)

[ETA: The Guardian has a hilarious article saying that I didn’t get the really fun scanner error.]

The next thing to do was restore the hyphenated words at the ends of lines. That’s easy to do with a little Perl script — check lines that end in hyphens; delete the hyphen and newline, and see if the combination passes spell-check.

Now comes the fun part. LotR is full of proper names, archaic words, British
spellings, and invented languages. The spell-checker will never get those
right. So I had to work my way through the aspell output, picking out by hand the
briticisms and other things that were correct but unknown to the software. This took up my spare time for about a week. The result is a long list of words that are
correctly spelled, despite what the spell-checker thinks. So the process was:

  1. Run aspell on the text;
  2. Use the comm command to compare the output to the list of correct words. Remove all the words in the output that are correct in this context;
  3. Figure out what the corrections might be on the remainder.  If they’re not wrong, add them to the “correct” list.
  4. Repeat until the remainder is empty.

The list of correct words is an interesting document in its own right. You never know when that might come in handy, so I’ve published it on the Humanities Commons Core.

We now have a text of the book. Text is not all we need, though. We need sounds.

Phonetics

Next, we have to find the poetry. Alliteration is easy to identify, in theory. We’re  going to look for words that begin with the same sound. Or, rather, words that have the same sound at the beginning of the accented syllable. This is done with a “pronouncing dictionary”. I used the free one from Carnegie-Mellon University. (These were invented so voice-mail systems could read you a printed text over the phone, but they can be used for Good, too.) For each word in the English language, it has a line with the spelling of the word its phonetic expansion:

VOLUNTARY  V AA1 L AH0 N T EH2 R IY0
ASSISTANT  AH0 S IH1 S T AH0 N T
POSTMEN	 P OW1 S T M EH N

The list of phonemes are on the welcome page of the dictionary, but they’re easy to figure out.  Vowels have stresses; the numbers are the amount of stress each vowel gets. Zero means unstressed.  One means stressed. Subsidiary stresses have higher numbers.  Straight out of the box, the dictionary has over 130,000 words in it, but of course that’s not enough.  I spent the next couple of weeks making dictionary entries for all the LotR-words I collected in the last step. The supplementary dictionary is also on line at the Humanities Commons.  Surprisingly, the CMU dictionary contains all of the phonemes I needed except one. The supplement includes “KH” for words like “Erech” and “Grishnakh”.

This concludes the boring part. Next, I plunge into the quagmire of Anglo-Saxon scansion.

Automated Detection of Alliterative Verse: Intro

One doesn’t have to get very deep into studying Middle-earth to notice Anglo-Saxon alliterative verse. It’s right there on the surface, but an American teenager probably won’t get that it’s a structured verse-form. (At least, I didn’t. I thought it was another kind of vers libre.) I don’t know what fraction of Tolkien fans end up fascinated by this mostly-forgotten poetic form but I’m one of them. 

After one gets the hang of its rhythm, the really interesting part starts: alliterative lines start to show up in all kinds of places in Tolkien.  The first one I noticed was when the Riders of Rohan came to the Pelennor Fields:
In dark Mindolluin’s sides / they dimly echoed.’

Years later, I was listening to the Prancing Pony Podcast and heard (line breaks and caesurae added):

Then the warriors of Nargothrond went forth, and…
Tall and terrible / on that day looked Turin,
And the heart of the host / was upheld, as
He rode on the right hand / of Orodreth.[1]
Silmarillion, chapter 21, p. 239.

I started wondering how many of those buried alliterative lines there are in The Lord of the Rings. If there are a lot, they’re almost certainly carrying meaning. Could this be one of the techniques JRRT used to give a feel for where the story was in space and time? Maybe we’ll see lots of them in Rohan (even apart from the poems), and almost none in Lothlorien. If this works, it might be actual scholarship.

I raised one objection with myself: isn’t this just an Anglo-Saxon version of the “found poetry” that was all the rage in the 1960s? My English teachers inflicted that on us and I hated it. Without “intentionality” (as real scholars call it) it can’t be poetry, was my main objection.  I think this isn’t the case, for two reasons. First, nothing Tolkien wrote was unintentional. If alliterative lines are there, he left them there for us to find. Second, the poems they find always seemed to be free verse. If the poetry-finders had ever found a sonnet, or even a limerick, I’d have thought much better of them. Here, I’m looking for a strict verse form.

Granted, it’s possible to accidentally create a formal alliterative line. Tom Shippey pointed out that Steve Earle did it in a country song. Earle wrote it as a couplet:

When your Subaru is over and your Honda’s history,
I’ll be burnin’ down the back roads, just my baby and me…

“Sweet Little ‘66”, lines 22-23

but that second line scans perfectly. This isn’t the same thing as found poetry, because Earle was intentionally writing verse, and liked the alliteration. It’s the mirror image of what Cædmon wrote :

Þa middan-geard  / mann-cynnes weard

“Cædmon’s Hymn”, line 7

Which rhymes, but the rhyme is a poetic flourish, not part of the structure.

In keeping with proper Idiosophical practice, I decided to give the job to a computer. [2] Telling what happened is too long for one blog post, so I’m making this into a series.  Part 2 will be the delights of getting a text in shape. Part 3 will be a scream of frustration at the scholarship of Old English poetic meter. Part 4 will be algorithms, and Part 5 will be the results.

Teaser: the first thing the computer found was something I’d been staring at for a generation without seeing: “Bilbo Baggins / of Bag End .


[1] This is how I learned the correct pronunciation of “Orodreth”.

[2] That was almost a year ago – I could have done it by hand by now.

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