OERP Book: Chapter Fifteen
By Gary G. Stanfield. Last updated: 27 July 2003. Previously published in: Stanfield, Gary G. 1998b. “Excerpts from the OERP Book, Chapters 15 and 16”. The Rune 8 (Summer): 31-40.
Suggested listing of this edition in
reference list format: Stanfield, Gary
G. 2003. “OERP Book: Chapter Fifteen”.
In Gary Stanfield's Web Pages [Online]. Available
http://pages.prodigy.net/gary_s/toc.htm. [Visited: DateYouWereHere].
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eolhxsecg eard hæfþ • oftust on fenne
waxeð on wature, • wundaþ grimme,
blode breneð • beorna gehwylcne
ðe him ænigne • onfeng gedeð
Translations
(A) Transliteration
{sedge or some kind of sedge (“Cutting Sedge”?); eolhx-man, -warrior, -hero; -sword; -sea} {native soil; residence, dwelling, home; earth; estate} {has, possesses, holds, keeps; obtains}
{most often, most frequently} {in, at} {mud, mire, dirt; moor, marsh}
{grows, is fruitful, flourishes; grows up, is produced; prospers; is productive; grows in honor} {on, in, at, up to} {water}
{wounds, injures} {savagely, cruelly; direly, painfully, severely; grimly, uncompromisingly}
{bloodily, gorily} {stings, burns with pain, causes burning pain}
{men; princes, nobles; warriors; rich persons} {each, every}
whoever (to/on) it {any}
{seizing, receiving, taking; attack, assault} {make, perform, act, do; cause; put, place}
(A)
Cutting Sedge has its soil • so often in marsh
Where it waxes in water. • But wound it will fiercely
— sanguinely smarting — • every mother’s son
Who on the sedge any • seizure attempts!
(B)
Most often in everglade • Cutting Sedge has its earth,
for it waxes in water. • But wounds will it make —
it will cut and will sting — • when control is applied.
(C)
Cutting Sedge has its native soil • usually in marsh land
Grows up in the water • so it wounds grimly
– Bloodily stings – • any man
Who on it any • grasp puts
(D)
Cutting Sedge has its home • usually in marsh land
Grows in water • and wounds sternly
– Bloodily stings – • any man
Who on it any • grasp puts
(E)
Cutting Sedge has its native soil • usually in marsh land
Grows up in the water • but it wounds sternly
– Bloodily causes burning pain • for any man
Who on it any • grip places
(F)
Cutting Sedge has its native soil • usually in marsh land
Flourishes in water • so it wounds sternly
– Bloodily causes burning pain • for any man
Who on it any • grip places
(G)
Cutting Sedge has its native soil • usually in marsh land
Grows up in the water • but it wounds sternly
– Bloodily stings – • any noble
Who on it any • grip places
(H)
Cutting Sedge resides • most frequently in (a) marsh
Grows in water • and wounds grimly
– Bloodily causes burning pain – • for any man
Who on it any • grip places
(I)
Cutting Sedge has its home • usually in mud
Is productive in water • but it wounds grimly
– Bloodily stings – • any warrior
Who in regard to it any • attack makes
(K)
Cutting Sedge has its home • usually in marsh land
Flourishes in water • so it wounds sternly
– Bloodily causes burning pain • for any noble
Who in regard to it any • taking performs
(L)
Cutting Sedge holds earth • most often in marsh land
Is productive in water • so it wounds sternly
– Bloodily causes burning pain • for any man
Who on it any • grasp puts
(M)
Cutting Sedge holds earth • most often in marsh land
Flourishes in water • and it wounds grimly
– Bloodily stings – • any man
Who on it any • grip puts
(N)
Cutting Sedge usually has its home in marshy land, (for it) thrives in water. But it wounds uncompromisingly, with blood and stinging pain for any man who grasps it.
(O)
Cutting Sedge most often has its native soil in marshland, prospers in water, and wounds sternly — bloodily hurting any man who grasps it.
Issues in Translation
There are two issues in translation of this stanza. The title word and the verb breneþ in the fourth half-line each have presented scholars with difficulties, and each has been subjected to extensive analysis. I have chosen to only partly translate the eolhxsecg. I decided that breneþ means “stings or causes burning pain”.
The Title Word
The usual name of the rune in medieval rune lists is not the title word of this stanza. The name of the rune is eolhx, ilix, elix, ilcs, or some other variant (Kemble, 1840; Page, 1973; Healey et al, 1996). The stanza’s content makes clear that the title word is eolhxsecg and that this refers to a plant.
The name of the rune is currently untranslatable, although scholars have often mistakenly translated it as “elk” — which means “wapiti” to Americans and Canadians. The translators mean “moose”. This stanza is not related to moose. The idea of “moose” is more closely related to the stanza of “Ur” than to “Eolhxsecg".
The scholarly evidence and opinion tells us that eolhxsecg, spelled variously, denotes “papyrus; bulrush; sedge” or perhaps Cladium marsicus. As I explain below, in this context eolhxsecg literally denotes “sedge”, although it may have other implications. (For example, see Bessinger, 1960; Bosworth and Toller: 1989, 1921; Hall, 1960; Halsall, 1981; Healey et al, 1996; Kemble, 1840; Osborn and Longland, 1982; Page, 1973).
The content of “Eolhxsecg” fits sedge in general, at least one of its genera, and possibly a particular species. Sedges are found throughout the Temperate and Tropical Zones. They vary greatly, having thousands of species in 90 genera. Adult heights generally range from about six inches to about five feet. Some require submersion, shallow water, mud, or moderately dry soil; and some grow in two or all of those conditions. Some sedges are floating plants. In general, sedges prefer relatively acidic and water-saturated soil. The typical sedge is an emergent. Sedges resemble grasses, but there are several differences. For example: grass leaves grow on opposite sides of the stem and the leaf base usually does not wrap all the way around the stem; sedge leaves grow at three angles outward from the stem and the leaf base wraps all the way around the stem.
A remarkable trait many sedges have is long leaves with saw-like edges. Some plant names give clues to the ferocity that sedges can show. Scleria bergius and Scleria bracteata are both commonly known as Cut Grass. Cladium marsicus is known both as Eel Grass and the more intimidating Razor Grass. Scirpus paludosus is also known as Bayonet Grass. Carex elata is commonly known by the gentle-sounding epithet of Bowles’ Golden Sedge, but the genus name is derived from the Greek kerios, meaning “to cut”. The tendency to wound is exaggerated by species’ names, since skin cuts are mentioned in the medical literature but severe injuries such as severed tendons are not. Some sedges are more likely to irritate than lacerate, and a few varieties are woven into baskets or furniture. (See Britannica Online; 1998 a, b, & c; Caduto, 1985; Francis, 1912; Finlayson and Moser, 1991; Harrington, 1977; Northern Prairie Wildlife Research Center, 1998; Osborn and Longland, 1982; Oxford University Press, 1933; Rezendes and Roy, 1996; San Marcos County Growers, 1998; Schmidt, 1994).
It is not clear which type of sedge is referred to in this stanza. The first line of “Eolhxsecg” fits the family of Cyperaceae in general, but the second line refers to a particular variety other than papyrus or bulrush — or perhaps to the genus Carex in general. With so many types of sedges, it is possible that there is a species growing in Northern Europe that fits the description in this stanza. Unfortunately, I have not yet had time to search through a catalog of sedges nor consult with a sedge expert. For the higher levels of meaning of this stanza, it makes little difference which, if any, specific species is referred to.
For purposes of this stanza, I have translated the title word as Cutting Sedge. I do not pretend that “cutting” translates eolhx nor that I know of any variety of sedge which modern people anywhere call Cutting Sedge. I merely acknowledge that Eolhxsecg is some kind of sedge[1].
In the translation just below the rune stave, you see references to people and equipment. Eolhxsecg refers only to sedge or some variety of sedge. However, in surviving OE poetry, secg per se is used to refer to sedge once only. It refers to “man, warrior, or hero” 100 times. It refers to “sword” 23 times and to “sea” 5 times (Bessinger, 1960). This raises the possibility that eolhxsecg refers metaphorically to things other than sedge. We should take into account Sturluson’s note that ancient Teutonic tradition used grammatically masculine trees as nicknames for men and grammatically feminine trees as nicknames for women (Faulkes, 1987). Evidently, this could be extended to plants other than trees.
Breneþ
The expression breneþ appears only in this poem. There is not an infinitive brenan that has survived in Old English manuscripts. This has led to speculation that breneþ derives from various infinitives. These include the verb bærnan (to burn, be afire), biernan (to burn, give light), or byrnan (to make brown). The idea behind “make brown” is that it implies “stain” or “redden” — an unnecessary leap of faith. Another proposal is beiernan, supposedly meaning “to cover” — as in “cover with blood”. However, beiernan is closer to “collide”, and a cut on your hand does not usually cover you with blood. (See Bosworth and Toller; 1898 and 1921; Dickins, 1915; Dobbie, 1942; Hall, 1960; Halsall, 1981; Kemble, 1840; Page, 1973; Pollington, 1996; Shippey, 1973; Thorsson, 1987 and 1993; S. Wódening, 1995a).
One can reasonably define breneþ in this context as “stings”, “burns with pain”, or “pains”. This is based on clues both in the stanza and in modern languages. In the stanza, “blode breneþ” is almost parallel to and modifies the preceding half-line, “wounds fiercely”. Thus, breneþ must mean to pain, cut, puncture or tear. We can look to Modern German for a clue, since breneþ is clearly etymologically akin to Modern German brennen. Modern German’s brennen means to burn, roast, or char in the transitive sense. In its intransitive senses, it means to burn, sting, or be hot. In Modern English, we use our word burn to indicate an intense, stinging, or hot pain. It is plausible that a verb meaning “to burn” in Old English would also mean “ to sting” in a transitive sense, and it is quite plausible that any or all the following OE verbs could have meant “sting”: bærnan, biernan, or brynan (denoting “to burn” instead of “to brown”). Of course, it is possible that there was a brenan meaning to puncture, lacerate, sting, or hurt. However, the definitions “puncture” and “lacerate” are highly redundant with “wound” and they do not correspond well with uses of cognate words in modern languages.
Discussion
At the lowest level of meaning, “Eolhxsecg” shows just one implicit stanza, which constitutes a bullet list of the characteristics of Cutting Sedge.
At the second level of meaning, there are four implicit stanzas. The least abstract is “The Uncooperative”, which pictures resistance without motive. A slightly more abstract interpretations is “Lowly but Not Docile”, which compares a plant to low-ranking but self-respecting members of society. “Resister of Exogenous Change” uses eolhxsecg as a nickname for man and imputes motives to defensiveness. “The Calm and Productive Can Be Masculine” moralizes, suggesting that maturity and responsibility are not indications of weakness.
At the third level of meaning, two implicit stanzas which are built on other implicit stanzas. “Inner Wyrd” concerns consciousness, which can be a strength and a vulnerability. The most cryptic implicit stanza, “Independence in Two Realms” speaks specifically to the religiously or magically esoteric person, and emphasizes being your own person.
Cutting Sedge
This implicit stanza is an a-theoretical botanical description of some kind of sedge. Translation H reflects the botanical lore of sedges discussed under “The Title Word”.
The Uncooperative
This implicit stanza is best supported by Translation D. The image presented by “The Uncooperative” is wight who has a home in undesirable territory — a fetid marsh — but who nonetheless resists being controlled by any man. This resistance does not take into consideration the grasper’s intentions or needs. Nor does the Cutting Sedge consider its prospects of successful resistance. This sedge is mindlessly uncompromising and harsh. Because “usually” appears to apply only to the second-half line and its modifier “grows in water”, we are implicitly told that this sedge always resists.
Lowly but Not Docile
“Lowly but Not Docile” adds a significant nuance to “The Uncooperative”. Cutting Sedge does not have a self-esteem problem. Translations A, E, G, I, and N emphasize the contrast between the lowliness of Cutting Sedge’s typical origins or current home and its determined resistance to manipulative exploitation of any sort. Cutting Sedge is not aggressive, but it will not easily let you manipulate it even it you have its best interests at heart.
The translations differ in emphasis on dimension of relative status. Translation E emphasizes resistance to any man. Cutting Sedge does not facilely take a place directly lower in the food chain than mankind. Translation G emphasizes resistance to the more prestigious members of human society. This plant is not impressed with how enlightened, important, or rich you are. Translation I emphasizes resistance to skilled and ferocious hostility — Cutting Sedge is not a warrior, but it is not an easy victim.
Resister of Exogenous Change
This implicit stanza is best supported by Translations C, F, K, L, and O. They depict one who is well adapted to certain circumstances and therefore unwilling to change. This says that a certain kind of person is like the plant in question because he is accustomed to a certain setting (Translations C); because he prospers in his setting (Translation K and O); because he fits in with others there (L); or some combination of reasons. Sometimes people do well where they grew up because they are well adapted and comfortable there (Translation F). This is a reminder that people might not be interested in your ideas of a potentially better situation, and they might hurt you for trying to make them change.
The Calm and Productive Can Be Masculine
This implicit stanza is best supported by Translations A, B, and M. The message that “The Calm and Productive Can Be Masculine” has two meanings.
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Manhood and Masculinity Manhood is masculinity plus responsibility, self-discipline, and some skills, including social skills. Manhood exists to the extent that maturity dominates masculinity. Many people do not recognize a difference between manhood and masculinity, and this can cause a problem. Does the word “viking” or “gang banger” come to mind? The implicit stanza “The Calm and Productive Can Be Masculine” (see main text) relates to timeless issues of basic values and sex roles. What kind of person should men and boys choose as role models? What kind of example should be provided? Whom should we respect? Are sports or war heroes we hardly know necessarily better men than our own fathers? |
The first meaning is a caution. In this implicit stanza, we are cautioned to beware of the productive but passive, calmly minding their own business and offending no one. They are not full of bluster and braggadocio, and they are not bullying, truculent, hateful, nor abusive. Nonetheless, they resist forcibly and without hesitation. This implicit stanza is a warning against mindless aggressiveness and abuse — physical, verbal, economic, psychological — just any willful bad use. You need to have a good reason to be messing with people because there can be a cost. Furthermore, this stanza is a warning against any nonabusive manipulation without good reason — for there can be a cost even if the grasper means well.
The second meaning is a reminder of the distinction between masculinity and manhood (see sidebar). Cutting Sedge is held up as an example to men. The eolhx-man holds a place in the world and helps hold the world together. Although such a man’s place may be unglamorous, he does quite well for himself and others. This man is not a warrior. Although the eolhx-man’s role is to provide cover and sustenance for others and to prosper and multiply, he is not necessarily a wimp. Of course, we all admire success in nearly any endeavor, but it is not necessary to win all one’s fights to be admired nor important to others. The eolhx-man has the tenacity, fearlessness, and remorselessness to resist savagely regardless of the odds.
Inner Wryd
The implicit stanzas “Cutting Sedge”, “The Uncooperative”, “Lowly but Not Docile”, and “Resister of Change” discuss a plant or person who is very resistant for reasons that come from within and have no apparent cause. “Inner Wryd” reminds us that the unseen leads to the seen and raises the question of whether we want to be like the Cutting Sedge. Basically, “Inner Wyrd” advises us to keep a balance of conscious and nonconscious control.
By its (unreflective) nature, Cutting Sedge is simply not docile. The quality that lies behind this plant’s resistance is not that it is proud. Nor does Cutting Sedge become tough because its background is tough —lots of other plants in marshes do not “have edges”. Sedge is grim to the grasp simply because its inner nature leads to its outer defense. In the case of the plant, that inner nature is genetic. In the case of the metaphorical person or man, that inner nature can be more complex.
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“Earth” as Home Native speakers of Old English used eard as an idiom for “home”. There is an interesting implication of this idiom. It alludes to one’s home land or home town as a place that the focal person holds together as well as a place that helps the focal person develop a healthy base. In this chapter, you can see that implication in several implicit stanzas. The general idea also appears — sans the idiom — in implicit stanzas of “Eoh”. |
To show how this view of sedge relates to wyrd, I must digress for this paragraph and three more. Some readers may opine that we have full evolutionary explanations for the behavior and structure of sedges. Therefore, I must emphasize that modern science does not eliminate wryd.
At present, it cannot be shown that it was necessary that a plant adapted to acid soil or high humidity should have evolved sawtooth leaf edges. If an elegant theory of evolution were developed, we might never know the full etiology of any sedge anyway. That is because evolution involves events which are not directly visible, and which leave ambiguous or no clues. We often summarize such causal influences under the rubric “chance events”. This is a condition of wyrd: there is an empirical etiology, but you will never fully know what it is. Sedge has developed largely from causes and in a chain of events you cannot perceive, understand, nor alter.
In other words, we are looking at wyrd. The plant cannot apply self-conscious will to manipulate its own inner character nor to take advantage of that inner character. The unseen that leads to the seen in “Lowly but Not Docile” is not like human character, which is not strictly a product of wyrd.
Regarding persons, “inner wyrd” seems too strong a term, for conscious will plays a greater part in out lives that in the lines of plants. For example, a genetic predisposition for a certain type of hair can be overcome by coloring or bleaching, or by straightening, curling, or waving — although the genetic predisposition remains. Likewise, a substance addiction might never go away, but it can be overcome by psychological self-discipline. The inner quality stays, and the effort to overcome it is an adaptation that must be renewed periodically or continuously — except, of course, when one dies voluntarily or takes some other irreversible course of action. So each of us does have characteristics not directly observable, or more or less obscure origin, which strongly influence our lives.
However, persons vary in the extent to which they are under self-control. By raising the issue of inner wyrd in conjunction with a nickname for “man”, this implicit stanza reminds us that we can consciously choose to take control.
In “Inner Wyrd”, the issue raised is social control. Each of us seeks to be connected to larger phenomena, especially to other people, but deep inside we want to gain connections as the individuals we are. A major reason to come to religion or magic is to be a better person as the individual that your are. Being conscious and being open to change should not mean losing one’s individuality. It is within limits that we properly seek community or properly subordinate ourselves to leaders. It is not a bad thing to have an inner wyrd. If you manage to overcome a desire for individuality, you can return because the natural desire to be yourself is always there. Usually, a mistake like surrendering to a religious guru can be reversed.
Thus, “Inner Wryd” subtly suggests an issue of consciousness. A highly developed level of consciousness can have both advantages and disadvantages. It would naively seem that the more conscious you are, the more you are in control. However, being highly under your own conscious control subjects you to natural imperfections of human judgment.
Consciousness can have a vulnerability, making one more open to others’ influences. Of course, there can be advantages to a high level of consciousness, but we are reminded that important strengths can come from the more unreflective parts of our nature. Like the Cutting Sedge, many people tend to “instinctively” want to be themselves for themselves.
Each of us can have an inner core that we choose not to question nor deny. This would be our individuality. This can be a healthy thing.
Independence in Two Realms
Cutting Sedge can flourish as an emergent[2]. That means that it survives in two worlds on the edge of an ecosystem. This makes the plant analogous to the religious mystic or magician, who functions in two realms. Thus, the Cutting Sedge metaphor makes possible an implicit stanza giving advice specifically to the esoteric practitioner.
Therefore, we have an mystically-relevant implicit stanza suggested by “The Calm and Productive Can Be Masculine”, “Lowly, but Not Docile”, and “Inner Wyrd”. These implicit stanzas present an image of a determined defense that is honorable in purpose and does not get in the way of growth and prosperity for the Cutting-Sedge person. You should be your own person in both realms. You should not slavishly allow your life to be ruled by a deity (nor any other “supernatural” wight) or a person.
“Independence in Two Realms” presents an attitude that is not typical of religions based on Judaism, nor is this attitude necessarily typical of all ancient Teutonic Pagans. A great many people in the modern world gain important strength by surrendering to a deity. However, it is possible to gain inner strength without surrender. But at least we should all beware of toxic religion (She-Wolf, 1997).
Independence in two realms is not for everyone. This advice is most useful to the esoteric practitioner (regardless of religion) and to persons who are attracted to some of the more demanding and impractical cults of modern non-Pagan religions.
Themes
Simple Themes
·Sedge or some kind of sedge
·Resistance, especially mindless resistance
·Conservatism
·Boldness
·Tenacity
·Unwillingness to compromise
·Humble origins
·Humble surroundings or home
·Home
·Native soil
·The unseen as a cause of the seen
·Inner qualities that are wyrd
·Individuality
·Strength in less divine qualities
·Functioning in two realms
Contrasts
·Manhood versus masculinity
·Submission versus independence
·Conscious versus nonconscious self-control
Advice for Living
Individuality is important to people and a valid value. Apparently docile and meek individuals can be quite prickly when one attempts to control them. This resistance can be with or without justification, and it is not necessarily a sign of bad character. Indeed, it is well to keep in mind that a truculent, aggressive manner is not necessary to the achievement of good manhood.
Achieve a balance in the degree of conscious self-control that you practice. Non-conscious self-controls can be very valuable. This applies both to issues of social membership and to esoteric practice.