{"title":"Meanings of Water in Early Medieval England","authors":"E. White","doi":"10.1080/1751696x.2022.2122356","DOIUrl":null,"url":null,"abstract":"Recent decades have seen growing scholarly interest in how the people of early medieval England interacted with the natural environment around them – with animals, trees, and water. Indeed, Meanings of Water in Early Medieval England is the second edited volume on the subject in recent years, following Maren Clegg Hyer and Della Hooke’s 2017 publication Water and the Environment in the Anglo-Saxon World. This latest book arises from a 2015 colloquium at London’s Senate House, supplemented by work presented at the International Medieval Congress in Leeds. The focus is very much on textual evidence. Michael Bintley dips into the appearances of water in the Old English poem Andreas, where it was used to convey a clear Christian message, while Jill Frederick discusses the Exeter Book Riddle 84, conventionally understood as alluding to water. Several contributors highlight the scarcity of early medieval evidence, as with Simon Trafford’s interesting summary of references to swimming and Elizabeth A. Alexander’s chapter on English perspectives on Jonah and the whale. Religious themes are repeatedly explored. Those interested in ritual engagements with the landscape will turn to Hooke’s examination of how ecclesiastical establishments saw their watery environments and by Carolyn Twomey’s analysis of baptism at English rivers. Art-historical approaches also make an appearance; when considering the Christian connotations of pearls, Meg Boulton turns to continental artworks and considers possible carvings of pearls on the Easby Cross. In contrast, archaeological evidence is largely overlooked, something likely to frustrate readers of Time and Mind. This is a disappointment, as previous edited volumes on similar themes – such as Trees and Timber in the Anglo-Saxon World and Representing Beasts in Early Medieval England and Scandinavia – had pursued a broader interdisciplinary approach. When considering human relationships with water in the early Middle Ages, archaeology has much to offer. These caveats about disciplinary scope aside, this is a good selection of work on an admittedly niche subject matter – certainly a volume that anyone working on water in early medieval Europe will want to have access to.","PeriodicalId":43900,"journal":{"name":"Time & Mind-The Journal of Archaeology Consciousness and Culture","volume":null,"pages":null},"PeriodicalIF":0.7000,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Time & Mind-The Journal of Archaeology Consciousness and Culture","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/1751696x.2022.2122356","RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"ARCHAEOLOGY","Score":null,"Total":0}
引用次数: 0
Abstract
Recent decades have seen growing scholarly interest in how the people of early medieval England interacted with the natural environment around them – with animals, trees, and water. Indeed, Meanings of Water in Early Medieval England is the second edited volume on the subject in recent years, following Maren Clegg Hyer and Della Hooke’s 2017 publication Water and the Environment in the Anglo-Saxon World. This latest book arises from a 2015 colloquium at London’s Senate House, supplemented by work presented at the International Medieval Congress in Leeds. The focus is very much on textual evidence. Michael Bintley dips into the appearances of water in the Old English poem Andreas, where it was used to convey a clear Christian message, while Jill Frederick discusses the Exeter Book Riddle 84, conventionally understood as alluding to water. Several contributors highlight the scarcity of early medieval evidence, as with Simon Trafford’s interesting summary of references to swimming and Elizabeth A. Alexander’s chapter on English perspectives on Jonah and the whale. Religious themes are repeatedly explored. Those interested in ritual engagements with the landscape will turn to Hooke’s examination of how ecclesiastical establishments saw their watery environments and by Carolyn Twomey’s analysis of baptism at English rivers. Art-historical approaches also make an appearance; when considering the Christian connotations of pearls, Meg Boulton turns to continental artworks and considers possible carvings of pearls on the Easby Cross. In contrast, archaeological evidence is largely overlooked, something likely to frustrate readers of Time and Mind. This is a disappointment, as previous edited volumes on similar themes – such as Trees and Timber in the Anglo-Saxon World and Representing Beasts in Early Medieval England and Scandinavia – had pursued a broader interdisciplinary approach. When considering human relationships with water in the early Middle Ages, archaeology has much to offer. These caveats about disciplinary scope aside, this is a good selection of work on an admittedly niche subject matter – certainly a volume that anyone working on water in early medieval Europe will want to have access to.
近几十年来,学术界对中世纪早期英格兰人如何与周围的自然环境——动物、树木和水——相互作用越来越感兴趣。事实上,《中世纪早期英格兰的水的意义》是近年来关于这一主题的第二本编辑卷,此前玛伦·克莱格·海尔和德拉·胡克在2017年出版了《盎格鲁-撒克逊世界的水与环境》。这本最新的书来自于2015年在伦敦参议院举行的一次研讨会,补充了在利兹举行的国际中世纪大会上提出的工作。重点是文本证据。迈克尔·宾特利在古英语诗歌《安德烈亚斯》中浸入了水的表面,在那里它被用来传达一个明确的基督教信息,而吉尔·弗雷德里克讨论了埃克塞特书谜语84,通常被理解为暗指水。几位撰稿人强调了中世纪早期证据的稀缺,比如西蒙·特拉福德(Simon Trafford)对游泳参考文献的有趣总结,以及伊丽莎白·a·亚历山大(Elizabeth A. Alexander)关于约拿与鲸鱼的英语视角的章节。宗教主题被反复探索。那些对景观仪式感兴趣的人会转向胡克对教会机构如何看待他们的水环境的研究,以及卡罗琳·托米对英国河流洗礼的分析。艺术史的方法也出现了;当考虑到珍珠的基督教内涵时,梅格·博尔顿转向了欧洲大陆的艺术品,并考虑了在伊斯比十字架上雕刻珍珠的可能性。相比之下,考古证据在很大程度上被忽视了,这可能会让《时间与心灵》的读者感到沮丧。这是令人失望的,因为之前关于类似主题的编辑卷-如盎格鲁-撒克逊世界的树木和木材以及中世纪早期英格兰和斯堪的纳维亚的动物代表-采用了更广泛的跨学科方法。在考虑中世纪早期人类与水的关系时,考古学提供了很多东西。撇开这些关于学科范围的警告不谈,这是一个公认的小众主题的优秀作品选择——当然,任何研究中世纪早期欧洲水的人都会想要接触到这本书。