Form versus Catastrophe in the Old English Christ III

IF 0.4 2区 历史学 0 MEDIEVAL & RENAISSANCE STUDIES JOURNAL OF MEDIEVAL AND EARLY MODERN STUDIES Pub Date : 2022-01-01 DOI:10.1215/10829636-9478454
E. V. Thornbury
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引用次数: 1

Abstract

Medieval authors of literature on Doomsday faced a structural challenge of their own making: their audiences knew too much about the coming end of days to be as terror-stricken as they should. This difficulty was compounded by the comic structure of the Christian salvation narrative, which looked forward to Christ's return as—technically speaking—its catastrophe, when all the confusion and unhappiness of the universal plot would be unravelled and total clarity would reign. The author of the Old English Doomsday poem called Christ III, however, devised an ingenious strategy to restore its audience to a state of wholesome uncertainty. By destabilizing the predictable flow of Old English meter with an unusually varied and challenging range of hypermetric verses, the poet of Christ III used metrical form to undermine the confidence of audiences in their powers of prediction—and in so doing, restored suspense to the experience of Doomsday.
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古英语《基督三世》中的形式与灾难
中世纪的末日文学作家面临着他们自己造成的结构性挑战:他们的观众对即将到来的末日了解太多,无法像他们应该的那样受到恐怖袭击。基督教救赎叙事的喜剧结构加剧了这一困难,从技术上讲,基督的回归是一场灾难,当普遍情节的所有困惑和不快都将被解开,完全清晰将占据主导地位。然而,古英语末日诗《基督三世》的作者想出了一个巧妙的策略,让观众恢复到一种健康的不确定性状态。基督三世的诗人用一系列异常多变和富有挑战性的超韵律诗来破坏古英语韵律的可预测性,从而使用韵律形式来破坏观众对其预测能力的信心,从而恢复了世界末日体验的悬念。
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来源期刊
JOURNAL OF MEDIEVAL AND EARLY MODERN STUDIES
JOURNAL OF MEDIEVAL AND EARLY MODERN STUDIES MEDIEVAL & RENAISSANCE STUDIES-
CiteScore
0.70
自引率
0.00%
发文量
27
期刊介绍: The Journal of Medieval and Early Modern Studies publishes articles informed by historical inquiry and alert to issues raised by contemporary theoretical debate. The journal fosters rigorous investigation of historiographical representations of European and western Asian cultural forms from late antiquity to the seventeenth century. Its topics include art, literature, theater, music, philosophy, theology, and history, and it embraces material objects as well as texts; women as well as men; merchants, workers, and audiences as well as patrons; Jews and Muslims as well as Christians.
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