Because I’m not too familiar with the Anglo-Saxon religion, I’ve decided to explore this topic within Beowulf. I’m wondering if this story takes place during a religious evolution: many believers in Anglo-Saxon took up Christianity. This thought crossed my mind because an original belief of the Anglo-Saxon people was that when a person dies, their body is cremated or put into pottery. In addition, Mr. Robinson’s historical printout explains that immortality is something Anglo-Saxons believe they could attain. However, in the story there are many places Christianity is mentioned and the belief in a Heaven and Hell as well as an Almighty God: “But blessed is he who after death can approach the Lord and find friendship in the Father’s embrace.” It is the belief that one survives through the hand of God. The strong sense of pagan belief conflicts with Christian values. Are these conflicting ideals to be blamed for internal conflict and what is really needed to overcome an obstacle such as Grendel?
Then, Grendel’s destruction upon Heorot, I believe, challenged many Christian’s beliefs and commitment to their God. At first, it was probably easier for the Dane’s to revert to “God can easily halt these raids and harrowing attacks” but in time, after all the damage is done, where do people turn? The once brilliant building was altered into a bottom-less pit of body remains and blood-shed. With Grendel serving as the “Lord’s outcast” and haunting Heorot for twelve years, did those once strong believers’ faith begin to dwindle? And if so, what did they turn to next?! Don’t get me wrong, I realize this is a written story, but the author may be subtly explaining the religious transformation. It is also said that the Anglo-Saxons were strong believers in wyrd, or fate hence, “fate goes as fate must.”
Another type of change I’m pondering would be image. When Beowulf’s men ask to speak with Hrothgar, the guard explains to the noble king that “From their arms and appointment, they appear well born and worthy of respect.” If the men didn’t appear “well born” would the guard have given them the time of day? This makes me wonder about personal image. The scene reminded me of Wuthering Heights when Catherine returned from Thrushcross Grange and met Heathcliff again following her transformation. She laughed at him and commented his apparel telling him he was dirty. I wonder how much of a significance personal image plays upon meeting someone. How has this changed from Beowulf’s times to now? Then again, the sea-guard could ultimately explaining the men as “worthy of respect” to convince the king they are worth his time. Also, because Beowulf was looked at as a mighty person having defeated Grendel and all, were the people again questioning their religion? Meaning, they could have looked at Beowulf as a God himself because of his heroic deeds-after all, Anglo-Saxon people were pagans.
Could the story of Beowulf indeed offer insight into the origins of personal image and changing religion? I wonder if the author, the original author, meant to convey these messages.
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Paige,
Your blog post offers some interesting points of view, some of which I hadn’t thought of before.
The first point, the concept of a religious revolution is interesting, though tumultuous. I feel as though approaching the story as a more symbolic representation of Christianity versus Paganism would be a safer route. In such an approach, one could assign Grendel the role of Pagan symbol. Essentially, he would stereotype evil — Paganism is evil — it is dark, brooding, and ineffective. Christianity could hence come to be represented through Beowulf himself: comparatively civil, good, just, honorable, and always triumphant. I found this most evident in the lines,
Sometimes at pagan shrines they vowed
offerings to idols, swore oaths
that the killer of souls might come to their aid
and save the people.
However, at that time, the prayers and sacrifices are ineffective because they are Pagan in nature, instead of Christian. It is only upon Beowulf’s arrival (oftimes compared to Christ’s), that things begin to change, and it seems that Christian symbols, not Pagan ones, are to blame for this miraculous transformation.
Your next paragraph addresses image, and without mentioning it, the concept of a boastful warrior ethos. I feel as though this topic has been covered in detail via our seminar, though it seems best to enumerate the main points… from the introduction of Beowulf on the shore (as you mentioned), to his presentation to Hygelac, through the feast, to the moments preceding his tussle with Grendel, Beowulf relies almost solely on preconceived notions of authority, supplemented heavily by his own bragging. In fact, as you mentioned, I’m sure that Beowulf’s entrance would have been heavily dampened had he arrived in a beggar’s cloak instead of presenting himself in,
…webbed links that the smith had woven,
the fine-forged mesh of his gleaming mail-shirt,
resolute in his helmet.
Image is a consistently important variable throughout the history of society and literature (which easily and often parallel each other). Even today, in a social system that prides itself on the “defeat” of stereotypes, image is vital. Beowulf’s glimmering mail and enormous sword convey the same power and persona that a major political figure in a pristine, designer suit conveys today.
Now, with all things considered, Beowulf can easily be considered a powerful “insight into the origins of personal image and changing religion,” however it is dubious as to whether or not the original author had such lofty goals in mind. I find it easier, personally, to think of the epic as a simplistic story about the struggle and triumph of good versus evil, with religious and quasi-social implications tacked-on for effect over the ages, as the story has grown and morphed via translations and retellings.
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