Despite hearing about The Venerable Bede from many a professor (particularly Dr. Gale Justin, who teaches both The Medieval Synthesis and The Celtic Synthesis at Manhattanville College), I never had the chance to crack open his Ecclesiastical Histories. Part of it was lack of time, but another part was lack of patience to wade through the archaic language, metaphor, and otherwise dense material covered in the book. Not as a pleasure read.
However, the portion of Bede’s Ecclesiatical Histories that is included in The Anthology, Caedmon’s Hymn, I found to be rather touching. Perhaps because of its emphasis on music and art as being the things dearest to God. Perhaps it was because it was, essentially, a story of a man who improved his station in life by following what was in his heart. Granted, he had been bestowed a gift, but as in most religious storytelling, were Caedmon not pure of heart, God probably would not have given him the gift of song.
It is impossible to extract religion from this analysis, for the book’s very purpose was to serve as a history of Christianity as it made its way to England. Still, as someone who considers herself a non-Christian (though still very respectful of the faith), I found a few things that made me go, “hmm...” I wondered why, of all things, when God approached Caedmon in the stables, he requested a song about the Creation. At first I wondered if it was because the Bede’s God enjoys tooting his own horn, so to speak. I’ve heard of a jealous God, and angry God, a just God, a merciful God.... but an egotistical God? I suppose, considering the first commandment, that yes, Yahweh is a bit self-centered.
Ultimately, I believe that the reason for selecting the Creation as Caedmon’s first song was a symbolic one. Not only was it the creation of a “new” Caedmon - no longer would he be a simple cowherd roving the meadows of the abbey. With this gift, he became a valued member of the elite brethren of monks who ran it. It was a new genesis, as Caedmon was reborn into a new caste. His Eden was the abbey, offering him a new sense of security, and a new closeness to God and godliness.
It is also important to note the historical context of the book as a whole. During the time Bede wrote the Ecclesiastical Histories, England was still divided into Anglo Saxon kingdoms. If for nothing else, I found this story (and I sure I would feel the same for all the stories included in the book) to be a remarkable reflection of life and culture in what is now England during the 8th century. One of the events that struck me the most was when Caedmon was taken from his life of husbandry and turned into a singing monk. It is assumed that, at this point, Christianity is mainstreamed into Anglo Saxon culture. Even the most lowly of peasant stops farming to attend mass. Everyone strives to be pious.Yet, what fascinated me was when the abbess ordered that Caedmon, “be taught the whole sequence of sacred history,” (p. 25) as he entered into the brotherhood. With what I know about piety in the middle ages, I would have assumed that, “the whole sequence of sacred history,” would be common knowledge. I wondered, how can one be pious when he does not know why he should be so? I suppose it is the same as attending seminary - most men and women entering do not yet have all of the answers and knowledge we expect out of holy people. I suppose I never really considered there would have been a medieval equivalent.
It is not only the story’s content to gives one insight into the culture of medieval England, but also Bede’s style choices in his writing. Cademon’s Creation hymn is sung in a traditional Anglo Saxon tongue, whereas the rest of the story is kept to Bede’s Latin. The use of kennings and caesuras are indicative of this. Bede seems to have had at least respect for “the old ways,” in this regard, allowing Caedmon to maintain his cultural heritage while modernizing his religious beliefs from poly- to monotheistic. Bede emphasizes his choice by stating, “ it is impossible to make a literal translation, no matter how well-written, of poetry into another language without losing some of the beauty and dignity.” (p. 25) This kind of cultural respect and sensitivity is not something I would have associated with this time in the religious evolution of the British Isles.
One other thing that caught my eye was in Caedmon’s Creation song. In it, God is referred to ten times, and nearly each reference used a new metaphor or kenning: “heaven-kingdom’s Guardian,” “Measurer,” “Glory-Father,” “he of wonders of everyone,” “eternal Lord,” “He,” “holy Creator,” “mankind’s Guardian,” “Master almighty.” It was not surprising that kennings were present in the poem, as they are the hallmark of Anglo Saxon poetry, but rather how many were used to reference one entity. It makes me think of the story of the Inuits, who, it is said, have hundred of words for “snow.” Fluffy snow, wet snow, heavy snow, fat snowflakes, skinny snowflakes, fallen snow, falling snow, compacted snow, flurries, a dusting, and so on. After all, why wouldn’t you honor the fabric of your life with as many names as possible? To indicate facets of the same honorable spirit with its own monicker? Just as snow is the center of life for native tribes in snowbound regions of the world, so was God to those in Bede’s England. Granted, I don’t know much about Inuit people, nor do I claim to believe they worship snow the way many people worship God. But one cannot deny how central to the culture snow would be in those areas, and how central to the culture God was for those in Whitby monastery and beyond. Caedmon’s choice of words for his song indicate the even in the “savage” Anglo Saxon culture, God was at the center, and was afforded the respect of many names.
I’m not sure if I can apply the message of Bede’s Cademon to today’s society. I’m sure it is possible, but because of the intense religious nature of the piece, I must disagree with the message’s application in the “real world.” The miracle of Cademon’s song is another message that says that through God, all things are possible. For those who believe in God, or Allah, or any variation thereof, I’m sure this statement is true. I’m sure that it’s unfathomable for many people around the world to think that God is not the driving force behind all the good, and even the evil in the world. However, the way I see it, is that each of us is the master of his or her own destiny. Those of us who are faithful can pray for strength and guidance, but ultimately, we decide our own path. If we are fortunate enough to be touched by a bit of benevolent grace along the way, we are that much better off in our journey.
