This chapter concludes the volume’s fourth thematic strand (Cultural Perspectives) with a study of schools and education in the age of William the Conqueror. Utilising the perspective of the long eleventh century, it scrutinises different cultures of schooling in Normandy and England and the relationships that existed between them. This is followed by a discussion on the memory of pre-Conquest English learning in post-Conquest England and a concluding case study of King Harold’s Waltham.

Mette Bundvad considers Ecclesiastes as a book of contradictions and one that has a peculiar narrator and special thematic concerns. Instead of giving a catalogue of possible or plausible contradictions in the book, Bundvad surveys the ways in which scholars have reckoned with the book’s evident tensions. The question that emerges, then, is whether these contradictions are a feature of the book or a ‘bug’ of sorts. Ecclesiastes’ portrayal of its narrator falls under the rubric of these very tensions, exhibiting a man, or men, who wears various guises and no one persona. Bundvad concludes with reflections about the book’s treatment of time, a theme that does not resolve every tension but does open up new questions and possible structures.

The third chapter in the volume’s final thematic strand (Cultural Perspectives) concerns language and literacy in the age of William the Conqueror. Following an introduction explaining the languages and linguistic developments in the cross-Channel Anglo-Norman state, the chapter casts its view broadly across Britain and beyond, before offering some considerations of the important subjects of literacy, Latinity, and genre. Detailed attention is given to questions concerning the persistence of Old English and the advent of Anglo-Norman, as well as to book production.

This epilogue concludes the volume with an investigation of the legacy of William the Conqueror and his age in public culture, international politics, media, and social memory.

Arthur Jan Keefer discusses the relationship of wisdom literature and virtue ethics. Posing questions of both method and substance, the chapter proposes how interpreters might make use of virtue theories for reading biblical wisdom literature. Of foremost importance are precise definitions for concepts of ‘virtue’, a selection of particular texts that set out an understanding of virtue, and an appreciation of traditional methods of biblical interpretation, all of which guards against vague conclusions and artificial comparison. Within the last decade, several scholars have pioneered the study of virtue ethics and wisdom literature, most notably through Proverbs and Job. Keefer presents this work and then suggests some inroads for similar studies of Ecclesiastes and Ben Sira, which have received less attention with respect to virtue. Lastly, he considers how the possibilities of virtue within each of these books link up with notions of ‘the good’ and a teleological orientation for ethics.

Will Kynes introduces the book of Job by asking ‘What is the book of Job, and how does that affect how you read it?’ This question entails investigation into the book’s genre, for genre recognition provides a horizon of expectations which shape the reader’s perspective. Job has traditionally been read as Wisdom Literature, based on perceived similarities with Proverbs and Ecclesiastes in form, theme, and Sitz im Leben. However, this genre grouping leads to Job’s unwarranted separation from the rest of the canon, theological abstraction, and hermeneutical limitations. Job is an open and ambiguous text which might be placed in multiple genre groupings. Kynes surveys several of these (sifre emet, lament, exemplary sufferer texts, poetry, drama, controversy dialogue, history, epic, didactic narrative, Torah, prophecy, lawsuit, and apocalyptic), as well as some meta-generic readings (parody, citation, and polyphony). Given this diversity, and recognising that all readings are culturally contingent and only partially appropriate, he advocates a multiperspectival approach which draws insights from many directions.

This chapter concludes the volume’s second thematic strand (Space and Society) with an analysis of travel and trade in the age of William the Conqueror. Focusing on dynamics of commerce and communication, it traces the movement of goods and people across eleventh-century north-western Europe. The chapter begins with an introductory discussion of trade and commerce, before turning its attention to different kinds of landscapes and road networks. This is followed by a study of inland navigation and maritime travel that ranges broadly across the north-western European landscape.

Continuing the volume’s first thematic strand (Home and Away), this chapter is dedicated to eleventh-century England and the insular world. It begins by studying England, before analysing England’s connections with the territories and peoples of Wales and Ireland. This is followed by specific discussions of William the Conqueror’s dealings with the Welsh and the relationship between the Danelaw and northern England. The chapter then shifts its focus beyond Northumbria to investigate the history of the Normans in the north and their contacts with the Scots.

Continuing the volume’s second thematic strand (Space and Society), this chapter addresses the topic of Church and society in the age of William the Conqueror. It commences with a discussion of the Church in Normandy, before considering the corresponding situation across the Channel in England. It then develops a comparative perspective that draws attention to some fundamental issues surrounding the Anglo-Norman Church and its legacy, including William the Conqueror’s relationship with the episcopate and the Anglo-Norman monastic landscape, the importance of stability and authority, and the use of violence by and against members of the clergy.

The contribution by Peter T. H. Hatton is dedicated entirely to conceptions of reward and retribution in the wisdom literature. He considers how well-placed and sometimes misplaced the paradigm can be, namely that wickedness brings retribution and righteousness brings reward. Such doctrines, he says, remain ‘key claims of a dominant interpretive tradition’ and have consequently formed a ‘pejorative paradigm’ that leaves the book of Proverbs out of favour in comparison to more nuanced books of the OT. The seminal work of 1955 by Klaus Koch – ‘Gibt es ein Vergeltungsdogma im Alten Tesament?’ (Is there a Dogma of Retribution in the Old Testament?) – receives special attention, as do subsequent, critical responses to it. Hatton suggests that the moral mechanism of act-consequence is just not that predictable and that in Proverbs, Job and Ecclesiastes the paradigm is principally relational. For ‘reward’ and ‘retribution’ are not mechanical but are rather conditioned by one’s relationship with the Lord.

Katharine Dell’s contribution explores the question whether there is a distinctive set of theological ideas for the three key wisdom books – Proverbs, Job and Ecclesiastes. After a brief survey of scholarship on this debate over the last century and a half, key themes that the books have in common are explored, with salient examples – the doctrine of retribution; the fear of the Lord; the figure of Wisdom and the attainment of wisdom; the theme of creation; communication and life and death. Although considerable commonality is found, there is also a discovery of difference and of interlinking with other books in the canon. The themes themselves are not confined to these ‘wisdom’ books, even though they characterize them accompanied by an essential didactic approach.

This prologue introduces the volume with some suggestions on how to study the age of William the Conqueror in the light of recent and ongoing developments in higher education.

Zoltan Schwab discusses creation in the Wisdom Literature. He begins with a historical overview, describing how Wisdom Literature’s creation texts became guides for meditation in antiquity, encouragements for science in early modernity, and mirrors for liberal ethics in (post)modernity. Scholars have characterised Wisdom Literature as emphasising ‘creation theology’ and ‘world order’, but Schwab suggests this is misleading. Rather, these texts exhibit ‘creator theology’, concerned with the God behind the world. Their theology holds in tension twin themes of power and beauty. As a case study of this, Schwab turns to Ecclesiastes. Creation is often seen as unimportant in this book, but Schwab argues the opposite. For example, wind (hebel, rûaḥ) infuses the argument throughout. In Ecclesiastes, God creates everything, not just in a single primordial act but in ongoing creative activity; not just in the realm of nature but in the realms of history and culture. Ecclesiastes, then, points us towards the deep things of God’s creation, but it concludes that we cannot ultimately comprehend them.