The Prophetic Faith of Our Fathers, vol. 1

V. Cynewulf’s “Doomsday” a Star in the Night

Divergence of opinion still obtains among scholars as to the time when CYNEWULF (probably 8th century) lived, and from what section of England he came. ⁹² Some have pictured him as a bishop; others, as a wandering minstrel. The consensus among modern scholars is that he was a Northumbrian poet. There is no conclusive proof as to his position in the church, but he must have been a professional ecclesiastic, as evidenced by his knowledge of liturgy and ecclesiastical literature, and by his emphasis on Christian doctrine as taught by the Western church. ⁹³ He is known to be the author of at least four of the finest poems preserved from that period, with various others ascribed to him with varying plausibility. The poem Christ in particular possesses a lofty sublimity and power that is unsurpassed in early Anglo-Saxon verse. ⁹⁴ These poems are not, of course, on a parity with Dante or Milton. Yet in vividness, hope, love, and tenderness they belong to the same order. ⁹⁵ Cynewulf was a scholar, familiar with Latin, and skilled in meter. ⁹⁶ PFF1 615.10

So, it may be said that of no other genius in early English literature is less known, for we know less of his life than of his character. ⁹⁷ But from his writings it is evident that a decided change came into his life. The Christian faith touched him, and the very current of his life was altered. Irving M. Glen states that he now “turned the course of his song into more serious channels, and applied himself to Scriptural themes and ecclesiastical traditions.” ⁹⁸ A sense of sin and a dread of the final judgment were linked with an unshaken faith in the perfect justice of God. And this found eloquent expression. Though experts differ on how many other writings are actually his, there is common agreement that Juliana, Elene, Christ, and The Fate of the Apostles—each of which has his runic signature interwoven—establish Cynewulf’s authorship. ⁹⁹ PFF1 616.1

Cynewulf’s Christ is a poem of rare power and beauty. ¹⁰⁰ It has three sections: the “Nativity,” the “Ascension,” and the “Last Judgment,” or “Day of Doom.” In writing on the “Last Judgment,” comprising 798 lines, intensity and dramatic force appear. The flames are real that consume the earth, being pictured as the “destroyer of the world, and the fire-bath of the damned.” ¹⁰¹ His intensity of feeling is scarcely surpassed by Dante in the sweep and splendor of that great assize. They are swirling verses, full of imaginative power. Here is Stubbs’ excellent translation of a few lines: PFF1 617.1

“Lo, the fire-blast, flaming far, fierce and hungry as a sword, Whelms the world withal. Then on every wight Fastens the death-flame! on all fowls and beasts, Fire-swart or raging warrior, rushes conflagration All the earth along.” ¹⁰² PFF1 617.2

Dr. Glen estimates that “the vigor of faith, the worshipful spirit, the deep pervading reverence indicates that in Anglo-Saxon England, somewhere, two centuries of Christianity had been centuries of amazing spiritual growth.” ¹⁰³ PFF1 617.3

The grand outline of the third section of Cynewulf’s great poem, Christ (“Day of Doom”), according to Cook, includes the trumpet call to judgment, and the resurrection of the dead; the coming of the judge; the destruction of the universe; the good and evil drawn to the place of judgment; the sign of the Son of Man in the sight of all; the redeemed gathered to the right, the wicked to the left; the good welcomed to heaven, the wicked consigned to hell. ¹⁰⁴ PFF1 617.4

Cynewulf’s illuminating poem ends with the final locking of hell and the opening of heaven to the just, with this description of the Perfect Land: PFF1 617.5

“There is angels’ song, bliss of the blessed,
There is the dear face of the Lord Eternal
To the blessed, brighter than all the sun’s beaming; There is love of the loved ones, life without death’s end;
Merry man’s multitude, youth without age,
Glory of God’s chivalry, health without pain,
Rest for right doers, rest without toil,
Day without darkness, bliss without bale,
Peace between friends, peace without jealousy,
Love that envieth not, in the union of the saints,
For the blessed in Heaven, nor hunger nor thirst,
Nor sleep, nor sickness, nor sun’s heat,
Nor cold, nor care, but the happy company.
Fairest of all hosts shall ever enjoy
Their sovran’s grace and glory with their King.” ¹⁰⁵ PFF1 617.6

Such is the song of this Northumbrian bard of the eighth century-the gleaming star of the period. It has the evangelic note. PFF1 618.1