Grendel’s Mother Eats Man, Woman Inherits the Epic: Why Women Should Continue Teaching Beowulf

At a conference I attended earlier this month, a woman medievalist suggested we stop teaching Beowulf. It was during a session on privilege and position in medievalist pedagogy that the presenter proposed we remove Beowulf from our syllabi and replace it with Judith. She prefaced her proposal with a powerful anecdote: in preparation for reading Judith, she warned her students about encountering sexual violence in the poem. She was particularly concerned about one of her students whom she knew had been victimized, but rather than being triggered, the student said that she had felt empowered by the narrative, that Judith’s heroism helped her see her own strength as a survivor.

Judith displays Holofernes’s severed head upon her sword in this depiction from the Nuremberg Chronicle, first published in 1493. The Old English poem, however, dates to approximately 1000 CE; Judith appears after Beowulf in the Nowell Codex, one of four major manuscripts containing Old English literature.

By substituting texts focused on male figures with those centering women’s experience, the presenter argued, we would not only be disrupting a predominantly male medieval canon but also be teaching texts that resonate more with the women in our classes. I agree that Judith deserves a place in our reading lists. But the idea that we should sacrifice Beowulf pains me because it was in the pages of Beowulf that I found myself and decided who I wanted to become.

There are many markers from my adolescence that might have signaled my proclivity for medieval studies. I grew up reading The Hobbit and The Lord of the Rings and watching Disney’s Sword in the Stone on repeat. I hoarded anything related to Arthurian legend and collected all the British folklore I could get my hands on. Although my literary preferences tended toward medievalism, my interests were rooted in Medieval England, rather than fantasy. But it wasn’t until I read Beowulf in one of my undergraduate courses that I realized how much I loved medieval literature and wanted to make my way in academia.

I’m a medievalist because I read Beowulf—because it gripped me and pulled me in and has never let me go. So the thought of removing it from my syllabus is, frankly, unfathomable because I remember the way it whispered to me in a language at once ancient and familiar and how it made my heartbeat feel like the echo of drums carried across so much water.

Dated to the late tenth or early eleventh century, Beowulf is the longest epic poem written in Old English. It tells the story of the warrior Beowulf in 3,182 alliterative lines and recounts his battles with Grendel, Grendel’s mother, and the dragon responsible for his demise. The poem survives in a single manuscript known as the Nowell Codex, part of the bound volume Cotton MS Vitellius A XV, which is housed at the British Library in London and opened here to display the poem’s first page.

Setting Beowulf aside to center women with other Medieval English texts implies not only that its female characters are unworthy subjects of study but also that the poem does not or cannot resonate with women. Discarding Beowulf would, I think, do us all a disservice.

The women of Beowulf have long been relegated to the margins, a critical tradition that corroborates the misperception of the poem as both about and for men. Women medievalists, too, have been underrepresented in the adjacent scholarship. Indeed, Beowulf studies suffers from a gender problem in a way that scholarship on other iconic medieval texts does not. Women publish proportionately less on Beowulf than they do on many other texts in the Old English corpus, a disparity that does not appear to correlate with women’s limited representation in the narrative. Even The Battle of Maldon, which includes no female characters whatsoever, generates more published work by women than Beowulf does, relatively speaking. The same is true for The Wanderer, The Seafarer, and The Dream of the Rood. Women are eclipsed by men in the production of published editions and translations of the poem, as well as in their contributions to critical anthologies. I suspect that our skewed scholarly representation does not reflect a lack of interest in the poem but, rather, the extent to which we are welcomed to engage with it. 

For example, Meghan Purvis, whose stunning translation was published in 2013, did not initially feel that a translation of Beowulf was a project she should undertake. In the preface to her translation, she writes, “I was in my third year of university when the professor of my History of the English Language class stood up at the front of the lecture hall and recited the opening of English’s first epic poem. The hair on the back of my neck stood up…It was because the class was taught by Professor Jennifer Bryan, and it was the first time I’d heard Old English spoken by a woman.” Purvis acknowledges that “[t]here were, of course, women already working with Old English,” but it was the experience of hearing the language of Beowulf voiced by a woman that invited her to consider that “Beowulf was a story [she] could tell.”

Meghan Purvis’s Beowulf (London: Penned in the Margins, 2013) was awarded the Stephen Spender Prize for literary translation and recommended by the Poetry Book Society. With its unique format and unprecedented exploration of gender, Purvis’s translation departs from the traditionally conservative approach to the poem’s translation. Listen to her read her award-winning poem “The Collar,”

Like Purvis, I have also felt that Beowulf was not within my reach—as a non-traditional student who came to the story late and the language even later and as a female scholar who is keenly aware not only of the vastness of Beowulf studies but also of the academic landscape’s predominantly male and often hostile terrain. So while my singular love for the poem most certainly influences my desire to teach it, I will continue to include Beowulf in future courses because I want other women to feel welcome to find themselves in its pages.

We do not need to stop teaching Beowulf. We do, however, need to think about teaching it in ways designed to destroy the stigmas surrounding women’s interest in the text and any misconstrued ideas about gendered accessibility. Instead of eliminating Beowulf and other similarly male-centric Old English texts from our literature courses, let’s actively reflect upon how we teach these texts and revise traditional pedagogical practices that inherently center men in the canon and in our classrooms. Let’s teach the Old English Judith alongside Beowulf; The Wife’s Lament and Wulf and Eadwacer in tandem with and not simply supplemental to The Wanderer and The Seafarer.

Two female-voiced laments, Wulf and Eadwacer (MS 3501, pictured here) and The Wife’s Lament, survive solely in the Exeter Book, dated to the tenth century and housed at Exeter Cathedral Library. Like the Nowell Codex, the Exeter Book is one of the four major codices containing Old English literature; the other two are known as the Vercelli Book and the Junius Manuscript.

When teaching Beowulf, let’s incorporate translations by women—whether more conservative or more creative depending upon our individual preferences. For my part, I am particularly fond of Meghan Purvis’s translation, which multiplies women’s voices, underscores their position in relation to violence, and renders Grendel’s mother visible in a way that highlights both her ferocity and her femaleness, as exemplified in this excerpt:  

Grendel was torn apart, and she came looking for the meat

of her son, hanging from hooks in the ceiling.
Her home was a death-house, was becoming Grendel’s tomb;
the hell-dam came – and was she less frightening


for being a woman? – hardly. The men in the dark room
screamed out that “he” was here, too caught in pain
and fear to see the claw at the end of an arm smooth


and hairless, sharp teeth in a softer jaw.

Furthermore, maybe we focus on Grendel’s mother and the fear she evokes through her fury and her fighting skills. Maybe we review a variety of translations with our students, analyzing how and why representations of Grendel’s mother vary so greatly—from woman to monster, a mere-wyf, a “monstrous hellbride,”[1] and even Angelina Jolie.[2] Then we also teach Judith. Maybe together, she and Grendel’s mother can swallow up any remaining misconceptions about women’s proximity to the Old English heroic poetry.


[1] See Seamus Heaney’s Beowulf (W. W. Norton and Company, 2000).

[2] See Beowulf, directed by Robert Zemeckis (2007).



Emily McLemore
PhD Candidate in English
University of Notre Dame

The Bible, or Reading the Bible? The Authority of Lay Religious Teachers in Fifteenth-Century Germany

In his 1479 printed Beichtspiegel (Mirror for Confession), lay barber and Meistersinger Han Folz of Nuremberg used rhyming verse to teach his readers about the triangle of rew, beicht, buß (contrition, confession, penance); the dangers of purgatory; and above all, the seemingly endless numerical lists of vices and virtues that so characterized fifteenth-century religious literature. [1] There was no need to limit oneself to the seven deadly sins and seven cardinal virtues when there were also four sins that cry to heaven (one of which is, however, the silent sin), six sins against the Holy Spirit, and nine alien sins.

By 1479, a wealthy, prominent, and educated burgher like Folz evidently had little to fear from widely disseminating orthodox religious writing in the vernacular to instruct other laity. Indeed, while he printed the original Beichtspiegel himself, the text was later printed in an anthology alongside didactic literature by clerical authors. Nevertheless, the lack of authority of office led him to ground his authority throughout the Beichtspiegel via textual citation. More specifically, via a single type of citation. Folz cites “Levitici am vierundzweinzigisten capitel” (Leviticus 24); he cites “quarto Regum quinto” (4 Kings 5); he cites “Luce sedecimo” (Luke 16). [2] Throughout the entire Beichtspiegel, almost all of his citations take the same form, and without exception they come from the same source: the Bible.

Initial of the book of Genesis in the Wenceslas Bible (also known as the Bible of Wenceslaus IV); Vienna, Austrian National Library, Codex 2759–64 (1389 CE).

It was not for lack of knowledge of other religious texts. Folz’s Latin was good enough for him to accomplish two different translations of the Life of Adam and Eve, and his immense corpus of surviving poetry, songs, and Carnival plays reveals an extensive familiarity with the more theoretical or theological ideas that lay beneath the “mass market” Christianity of his day. [3] Furthermore, in his medical texts, Folz shows he understands the utility of citing earlier authorities through his references to Galen, Avicenna—and Augustine. [4] In the Beichtspiegel, his decision to rely solely on the Word of God as authority was indeed a decision.

Das wort gottes could be rallying cry of the Reformation because the late Middle Ages got there first. The Bible’s position as the focus of lay arguments in favor of the early Protestant movement, we have long known, was rooted in its already-existing popularity in lay religious life, not its absence. [5] In addition to the enormous amount of [[vernacular biblical material available to lay readers]], pastoral care manuals and priests’ prefaces to Bible translations emphasized the need to make scripture accessible to the laity.

Sandra Corbellini has noted a second important emphasis in pastoral texts encouraging lay Bible use: the act of reading scripture—independent of the specific contents—as an act of peri-mystical devotion reminiscent of monastic meditatio. One of the fifteenth century’s most influential preachers, Bernardino of Siena, preached that “the more you read and study [the Bible], the more sweetness you get, the more you feel the taste of God. If you try it, you will know; otherwise not.” [6]

No matter how rhythmic Folz’s verse (not really at all) or how perfect his rhymes (very imperfect), it is undeniable that his rote lists of sins and virtues put one in the mindset of learning facts, not the prayerful devotion Bernardino suggests. However, popular teaching’s legitimization of the act of reading scripture from the act of learning from reading scripture had its parallel at the more learned level, too.

Ian Christopher Levy’s aptly named Holy Scripture and the Quest for Authority at the End of the Middle Ages shows how the theological debates of the turbulent period between 1370 and 1430 so often turned on the question of who had the authority to determine what constituted a correct—therefore authoritative—interpretation of scripture.[7] The act of correct reading, separate from the interpretation itself, was important enough to be its own flashpoint for debate and worse. The act of reading was inseparable from the determination of authority.

The opening of the Ottheinrich Bible, the earliest surviving illustrated manuscript of the New Testament in the German language, commissioned by Ludwig VII, Duke of Bavaria-Ingolstadt; Munich, Bavarian State Library, Cgm 8010, p.2 (c. 1430 CE).

In that light, the specific method by which Folz cites the Bible merits attention. With the exception of a couple of places where Folz refers briefly to a Bible story to illustrate his point, all biblical references take the same full form: book and chapter. (Verses were not regularly numbered and used until far later.) His citations are purposeful citations of the Bible as a book, not just a text.

Folz, moreover, is not the only fifteenth-century German layman to seek this association. 1460s-era lay apocalyptic prophets Livin and Johannes Wirsberger of Egerland were exquisitely aware of the precariousness of their position, given the dark fears of the devil corrupting ignorant lay people into proclaiming false prophecies. Their few surviving letters feature insistent deferrals to the Church as the ultimate judge of true and false messages, but also their authority to write anyway. [8] One favorite tactic? The citation of scripture by book and chapter.

Folz and to some extent the Wirsbergers direct their readers’ attention to the Bible as a book—inseparable from directing readers’ attention to the authors’ familiarity with the Bible as a book. They seem to signal not just their religious knowledge, but the fact that they are able to access it through reading the Bible.

The possibility that religious authority could lie in the act of reading scripture raises questions about the relationship of laity and clergy, and just as importantly, public perception of “clergy” and/versus “lay” in the realm of popular, vernacular religious teaching. In an era filled with das wort gottes and significantly increasing urban literacy rates, further investigation will hopefully help illuminate intersections between contemporary religious culture, benefit of clergy, and—yes—a priesthood of quite a few additional believers.

Cait Stevenson
PhD in History
University of Notre Dame

[1] Hans Folz, “Beichtspiegel,” in Hans Folz: Die Reimpaarsprüche, ed. Hanns Fischer (Beck, 1961), 188-210.

[2] Folz, 195 (4 Kings 5); 202 (Leviticus 24);204 (Luke 16).

[3] See, for example, John D. Martin, “Dramatized Disputations: Late Medieval German Dramatizations of Jewish-Christian Religious Disputations, Church Policy, and Local Social Climates,” Medieval Encounters 8, no. 2–3 (2002): 209–27.

[4] Folz, “Pestregimen in Versen,” in Fischer, 412-428; “Pestregimen in Prosa,” in Fischer, 429-437.

[5] Although research on the use of the Bible in German-speaking lands has generally lagged behind studies in other regions, Anthony Gow’s work offers an excellent introduction to the medieval situation as well as briefly touching on earlier scholarly efforts: Gow, “Challenging the Protestant Paradigm: Bible Reading in Lay and Urban Contexts of the Later Middle Ages,” in Scripture and Pluralism: Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance, ed. Thomas J. Heffernan and Thomas E. Burman (Brill, 2005), 161-191.

[6] Translated in Sandra Corbellini, “Instructing the Soul, Feeding the Spirit, and Awakening the Passion: Holy Writ and Lay Readers in Late Medieval Europe,” in Shaping the Bible in the Reformation: Books, Scholars, and their Readers in the Sixteenth Century, ed. Bruce Gordon and Matthew McLean (Brill, 2012), 24.

[7] Ian Christopher Levy, Holy Scripture and the Quest for Authority at the End of the Middle Ages (University of Notre Dame Press, 2012), xi.

[8] Frances Courtney Kneupper, The Empire at the End of Time: Identity and Reform in Late Medieval German Prophecy (Oxford, 2016), 115, translates: “Thus should you act justly in your reason and take to heart what the lords Matthew in 23, Mark 13, and Luke 21 all say.”

Re-Locating the Voice of the Sad Shield in Exeter Book Riddle 5

Translation, like any cultural practice, entails the creative reproduction of values.

— Lawrence Venuti, The Scandals of Translation (1998), 1.

In the introduction to the provocative collection The Word Exchange (Norton, 2011), Michael Matto cites the anonymity of Old English poetry as a constraint on its perceived voice, a problem exacerbated by the likelihood that any anthologized group of Old English poems will have been rendered by the same translator (Broadview, I’m looking at you). Matto states that avoiding this singularity is a motivation for seeking the efforts of established American, English, and Irish poets to have a crack at the highlights of the extant corpus. And some of these versions are quite tasty. [Particularly fun is James Harpur’s version of the “Rune Poem” or the Metrical Charms section. Many of the riddles are good too].

However, the cast of characters is pretty uniform otherwise: mostly white [Yusef Komunyakaa is the only Black poet featured] and all intentionally non-specialists. There may be a desire to bring multiplicity to the corpus, to “frequently exchange/ kindred voices” there — to cite my current translation of Riddle 8’s nightingale [wrixle geneahhe / heafodwoþe, ll. 2–3] — but the tone is pretty level no matter what. Mostly serious, mostly stately, mostly the expected sorts of voices. This is unfortunate. A good opportunity lost to the basic assumptions of the field. Dan Remein makes a similar observation, noting how conservative impulses to translation inevitably “converts Old English to popular contemporary workshop verse,” and produces a “homogenizing operation of conversion” (“Auden, Translation, Betrayal: Radical Poetics and Translation from Old English,” Literature Compass 8 [2011], 813).

I’m no stranger to Old English translation. Like Leonard Cohen says, “I know this room and I’ve walked this floor.” I took on a massive translation project unasked in 2007 as a game, as training, as a challenge. It started with Andreas, a text I needed for my dissertation and eventual book (Political Appetites [The Ohio State University Press, 2017]) and it ballooned from there. I have to admit I started it in pique, after being assigned S. A. J. Bradley’s Anglo-Saxon Poetry (Everyman, 1982) back at Princeton. Those translations are so thoroughly non-apt, tamed and domesticated — yet so bloody canonical, ubiquitous like a cough. So, I went to work: rendering fifty lines a day for years, through change and transformation, learning a lot and making many, many mistakes along the way [many you can still find in my as-yet unedited versions online].

But after rendering about 27,000 lines of Old English poetry (which you can find here), I can only hear a dry wheeze in the “accepted voice” for its translation, the voice preferred even in The Word Exchange — the voice my work fell into as I went along, I am ashamed to admit. I stepped into the arena wanting to render poetry into poetic translations but failed at it largely. The conservatism of the field was a tide risen up to my thighs, and it was obstructing my steps.

Studies of Old English poetry have been resistant to change, slow to adapt, quick to distrust innovation, eager to exclude alternatives and erase competing arguments. It lags in time — and flirts with its own irrelevance. Part of the answer to this hesitancy, as far as I can survey in this valley of dry bones, rests in sepulchers of translation. In canons of respectability, as if Frederick Klaeber’s going to reach out from wherever and say, “Good job.”

But screw that, I no longer want to practice respectability.

I want my translation work to be scandalous. Queer. Deviant. Affronting. Extra extra. I want my translations to streak across the sky, their path both fyre gefysed and “scrawling red RSVPs in the sky” (Beowulf, 2309, tr. Headley, 2313).

Sure, I’m punk rock kid and I want to freak out the squares, but my desire is scholarly as well. These fusty translations do not invite interesting theories. They are largely “dog-trots,” to be truthful — guides to the language, and little more. Tightly controlled curations of a historical experience. They sacrifice poetry and music while chasing the dragon of “accuracy.” They often don’t even acknowledge that new arguments have been made and old ideas overshadowed or passed over, repeating the same old interpretation again and again. Largely this is because translation is not seen as productive scholarly work. It’s something thrown to a senior scholar, someone vested in the traditional ways of doing things. And any attempt to even gently question the party line is usually met with shuddering revulsion. How many Beowulves are out there that say exactly the same thing, that contain no fresh insights?

As Lawrence Venuti argues in The Scandals of Translation (1998), translation is fraught, difficult, and bound up in power differentials — these relations conscribe the translated text to the service of the translating culture (4). It is no different for translating Old English poetry: the theories and the needs of scholarship drive how the text is revealed. We clothe that figure. There is no objectivity possible in the act. There is no accurate translation. Even the reflex to claim authenticity is suspect — how often are the words themselves subject to emendation when they don’t accord with what an editor or dictionary-maker or metricist presumes should be there? Sculan does a lot of work in Old English studies, and the infinitive isn’t even extant.

Tl;dr — I am less interested these days in translating with propriety in mind and more about discovering new ways the poems might work through playing at their glitches. I am all about treating this archive less like a fetish in a glass box, and more like one of the items in my colleague James Brown Jr’s RCADE resource (the Rutgers-Camden Archive of Digital Ephemera), a place where one learns about the intersections of technology, culture, and code by “cracking” an archived device — breaking it in effect.

That is where hip hop comes into the “Shield” Riddle.

It is clear that this lyric does not operate in the same way as its comrades in either run of Riddles in the Exeter Book. It does not riff on anaphoric hwilum clauses. It does not demand answers to its identity. It does not even move that far afield in its figurative leaps: a matter of sad synecdoche rather than eager metaphor. Its solution is only half the picture, and not really the most interesting part. Far more daring and challenging is how the poem exploits riddlic technology to invest an everyday object with otherwise unrepresentable emotion. There usually is no room in heroic literature for the aftermath, for the wounds and losses, for the pain even in victory or survival. The shield speaks those remainders — the real guþ-laf —  through the glitches in its design.

I have long been an admirer of hip hop culture. At first, I was intrigued by its contrariety, its insistence on reinterpreting history beyond white exceptionalism. How it thwarts musical expectations by making “noise” into structure, lovely in its chaos. I loved how it reverses chains of the commodity through sampling and loops and breaks and beats. The artform reclaims products of dominant culture to serve the needs of those it marginalizes. The consumer determines a proper use for the commodity — a reversal of the idea of “productive consumption” (to use Marx’s term [“Introduction to the Critique of Political Philosophy” (1857), 92]). It’s what “poaching” might sound like in de Certeau’s scheme of strategies versus tactics as resistance (The Practice of Everyday Life [Berkeley, 1984, trans. Steven Rendall], I.xii).

Only later did I start to appreciate the poetic designs of its emcees. How traditional practices of “signifying” not only challenge dominant schemes of language but also unfolds their fullest potentials in chains of signification (see Gates, The Signifying Monkey (1988), see ch. 2, 44ff.) in exactly the same way as the samples, poaching the resources of a language many did not choose. Rap lyrics encode minoritarian resistance to linguistic structures of oppression (such as Deleuze and Guattari describe in A Thousand Plateaus, 106ff.) Tricia Rose, in her foundational 1994 study of hip hop history and aesthetics, Black Noise, invokes hip hop’s Legbean quality of rising from the intersections of US urban cultures:

“Situated at the ‘crossroads of lack and desire,’ hip hop emerges from the deindustrialization meltdown where social alienation, prophetic imagination, and yearning intersect. Hip-hop is a cultural form that attempts to negotiate the experiences of marginalization, brutally truncated opportunity, and oppression within the cultural imperatives of African-American and Caribbean history, identity, and community. It is the tension between the cultural fractures produced by postindustrial oppression and the binding tics of black cultural expressivity that sets the critical frame for the development of hip hop” (21).

Del tha Funkee Homosapien’s 2011 release, “Golden Era” (with one of his earlier rhymes superimposed), edited by Aaron Hostetter (2021).

Dr. Rose’s invocation of “Black noise” is appropriate here: hip hop thrives in the immense marches that Eurocentric poetics rely upon as exclusion, as outside to acceptability in order to create its own spaces of power. Hip hop poetry is a mearc-stapa (here, Ini Kamoze might chorus, “Word ‘em up!”], a voice from a culture many are conditioned not to accept as poetical at all. Jay-Z, in his book Decoded (2010), discusses the flush of language possible in the intersection of rhythmic spaces, low social expectations, and the desire to express oneself on multiple levels at once:

The words you use can be read a dozen different ways: They can be funny and serious. They can be symbolic and literal. They can be nakedly deceptive. It seems so straightforward and personal and real that people read it completely literally, as raw testimony or autobiography. (54)

Jay-Z hits at a common truth here: just like with hip hop emcees who could not possibly be creating elaborate metaphorical worlds of identity and expression, ancient poets are also denied fictionality and ambiguity by many modern readers. Scholars reduce their voices into stereotype. So, my goal is to locate and celebrate the moments of distortion, play, and contradiction in these lyrics.

Here, in Exeter Book Riddle 5, I though the best way to do so was to try my hand at writing bars.

Hip hop also features an expansive metrical form, embodied in the tension between rhythm and verbal stress, with unstressed syllables popping in to fill spaces between hard beats. The structure of a line is very similar to Old English meter, roughly built in groups of four strong stresses (to follow a rhythmic musical line in 4:4 time). The uneven distribution of unstressed syllables creates frequent opportunities for syncopation and off-stress sound effects (much like extant Old English poetry does, when performed properly).

Additionally, hip hop poets frequently glory in sound relations of every sort, including slant-rhyme, internal rhyme, off-beat rhyme, assonance, consonance, and of course alliteration. Most importantly, hip hop is explicitly a performed poetics, negotiating both sides of a supposed “Great Divide” between oral and written literatures, always already both and the same.

For my re-translation of this riddle, I chose to adopt a dense lyrical style similar to that used by the late MF DOOM (but is hardly exclusive to his rhymes). For example, see the intricate network of sound-play in this couplet:

Spot hot tracks like spot a pair of fat asses.
Shots of the scotch from out of square shot glasses (Madvillain, “All Caps” [2004]).

Also check out this couplet from Inspektah Deck:

My mind’s all-smart, it’s in the ballpark as Jean-Paul Sartre.
Yours is in the parking lot of Walmart bagging Duck Dynasty wall-art [Czarface, “Deviatin’ Septums” [2015]).

The translation cannot be just voiceless, so I thought I’d engineer an easy beat and arrangement for it (I’m only just learning how to do this). The backing track is an instrumental version of “Mind’s Playin’ Tricks on Me” by The Geto Boys (1991), a song about the psychological costs of violence and stress. The samples are eclectic, some Bringing Out the Dead (1999), some Space is the Place (1974), and a bit of Dead Presidents (1995), as well as Admiral Akbar, Del tha Funkee Homosapien, and Biggie Smalls. The idea is to link the experience of post-traumatic stress disorder possibly alluded to in the Shield Riddle, with expressions of reality made weird through warfare and violence, especially as that trauma has been unevenly distributed to African-American communities. To give the shield warrior’s space to heal: to be their læcce-cyn after all these centuries.

Aaron Hostetter
Associate Professor of Old and Middle English
Rutgers University-Camden

For Dr. Hostetter’s translation and recitation, see his Exeter Book Riddle 5.

For more translations by Dr. Hostetter, see his Old English Poetry Project.