The Anglo-Saxon notion of lineage clearly defines the roles of self and Other, particularly when considering Beowulf. The terms of otherness are established by means of association with the male line since a collective us is set in opposition to “them.” However, Beowulf is outside the realm of this male power structure. As much as he protects his kin or comitatus, Beowulf is rootless and unsettled, a quality that leads him to reject the earthy stability of a male line.
The establishment of male lineage acts as an imperitive introduction to Beowulf as well other male characters. Beowulf is not just Beowulf; he is Beowulf, son of Ecgtheow, perhaps to provide an expectation of Beowulf’s strength and character. The fact that Beowulf is referred to time and time again as “son of Ecgtheow” reestablishes his association with a lineage and his inclusion in Geatish society as a whole.
Although Beowulf lives in a society driven by male lineage and succession, he does not fully participate in his role as a man and a king. He is an exceptional protector of the Geats and the Scyldings, but since he does not produce an heir, his protection is limited to his lifespan. His intentions in non-participation are unclear. Beowulf functions outside the sphere of normal male activity, making him an Other. Perhaps to compensate for not continuing the male line of which his is a part, he is hyperfunctional in the other duties of the masculine leader. He defeats numerous monsters and presumably keeps his home safe from invasion. However, despite his functionality in the his protective duties, Beowulf rejects his other duties as king, alienating himself from his position in society.
While disassociation with lineage makes Beowulf an Other, Grendel’s association with his lineage characterizes him as monstrous. The poet traces Grendel’s lineage to Cain, linking Grendel to the heinous act of fratricide. The damning relationship to Cain ensures Grendel’s position as a monster before acting in a monstrous way. Beowulf’s ties to his father Ecgtheow place him within a dominant society, which he rejects by non-compliance to his male role. However, unlike Beowulf, Grendel acts in a way befitting his lineage.
Showing posts with label Grendel. Show all posts
Showing posts with label Grendel. Show all posts
Tuesday, September 25, 2007
Sunday, September 23, 2007
Of the Righteous Fate
When I first read Beowulf's battle with the dragon I was struck at how different this evil seemed to be compared to Grendel and his mother. Where Grendel is described as the root of all evil in every aspect non-redeemable, the dragon appears less monstrous in intention comparatively. Grendel kills to kill and has no other apparent reason, the dragon is guardian whose wrath has been righteously disturbed. In fact, I'm sure the dragon feels justified in burninating the countryside even if the Geats don't see it that way.
As a result of this simple righteousness, from the moment the dragon is introduced to Beowulf the outcome appears to be decidedly not in Beowulf's favor. In past battles Beowulf has felt assured of his dominance. Against Grendel, the evilest of the evil, his victory was assured as the righteous avenger. In progression with Grendel's mother we see that assurance of victory begin to fade. He has a hard time dealing with her in this battle and barely manages to succeed. Just as we were assured of his victory against Grendel we knew he would have a difficult time against the mother who was avenging her son. Beowulf acknowledges this fact when he instructs his party on what to do if he does not return; he understands he is in for a tough battle.
In preparation for the battle with the dragon, Beowulf suits up. He says, "I will forego boasting against this flying foe" (2528). He's in his best armor and he is ready for what could be the final battle of his life. The poet has already forewarned that Beowulf will die by iterating this is the last time he will prepare for battle. Beowulf almost recognizes this doom as he sets off spouting words of how everyman is led by fate. He believes everything will be as it will be invoking the wyrd. It seems to have come full circle since the dragon is a guardian a righteous being and he guards the final door to the greatest treasure for Beowulf. It is a cursed treasure that is eventually buried with him. But one thing is for certain, it was Beowulf's destiny to end there: "that fate was too great/which impelled the king of our people thither" (3085-86). In the end it seems that everything in this story comes down to whether the characters of this story believe that something will happen. Beowulf believes and is believed to be able to slay Grendel and his mother, he does so. He is at that point "victory-blessed man" (1311). Then Beowulf believes there is a possibility he will die, he does. Beowulf's conscious belief in either his immortality or mortality proves to be a crucial point in deciding fate.
EDIT: by request, I have added a link to the Trogdor video from which "burninating the countryside" is derived. In addition here is the site from which the original video and other gems like it may be found: Homestar Runner where the infamous Strongbad lives!
As a result of this simple righteousness, from the moment the dragon is introduced to Beowulf the outcome appears to be decidedly not in Beowulf's favor. In past battles Beowulf has felt assured of his dominance. Against Grendel, the evilest of the evil, his victory was assured as the righteous avenger. In progression with Grendel's mother we see that assurance of victory begin to fade. He has a hard time dealing with her in this battle and barely manages to succeed. Just as we were assured of his victory against Grendel we knew he would have a difficult time against the mother who was avenging her son. Beowulf acknowledges this fact when he instructs his party on what to do if he does not return; he understands he is in for a tough battle.
In preparation for the battle with the dragon, Beowulf suits up. He says, "I will forego boasting against this flying foe" (2528). He's in his best armor and he is ready for what could be the final battle of his life. The poet has already forewarned that Beowulf will die by iterating this is the last time he will prepare for battle. Beowulf almost recognizes this doom as he sets off spouting words of how everyman is led by fate. He believes everything will be as it will be invoking the wyrd. It seems to have come full circle since the dragon is a guardian a righteous being and he guards the final door to the greatest treasure for Beowulf. It is a cursed treasure that is eventually buried with him. But one thing is for certain, it was Beowulf's destiny to end there: "that fate was too great/which impelled the king of our people thither" (3085-86). In the end it seems that everything in this story comes down to whether the characters of this story believe that something will happen. Beowulf believes and is believed to be able to slay Grendel and his mother, he does so. He is at that point "victory-blessed man" (1311). Then Beowulf believes there is a possibility he will die, he does. Beowulf's conscious belief in either his immortality or mortality proves to be a crucial point in deciding fate.
EDIT: by request, I have added a link to the Trogdor video from which "burninating the countryside" is derived. In addition here is the site from which the original video and other gems like it may be found: Homestar Runner where the infamous Strongbad lives!
Grendel
Although a whole paper could be devoted to the portrayal of Grendel in John Gardner's "Grendel" to that of the original text, "Beowulf," I wanted to point out a few key differences that separate the two.
In the original text, it is easy to find reasons to associate Grendel with a monster. For instance, Grendel attacks the mead hall on a nightly basis slaughtering the warriors inside. "He wanted no peace with any man of the Danish army, nor ceased his deadly hatred, nor settled with money" (p.58 lines 155-156). Grendel's monstrosity is not only contributed to his violent tendencies, but also as the footnote on page 58 states, he did not provide the families of his victims with "wergild." Moreover, Grendel lives in isolation from the established society. He does not participate in the life of Heorot. Nor does he choose to be part of the comitatus. Also, the poet of "Beowulf" repeatedly refers to Grendel as "mankind's foe" or "soul slayer" or "heathen," etc. However, the only physical characteristics the author gives to Grendel are quite ambiguous. "The other, misshapen, marched the exile's path of the form of a man, except that he was larger than any other" (94 lines 1351-1353). Could Grendel be a man exiled from society for being physically different from the Danish warriors? Could this isolation have caused Grendel to act out in such violent and destructive ways? Or is Grendel's monstrosity as simple as, being a descendent of Cain?
As readers, we are never allowed to enter into the mind of Grendel. We never even hear him speak. I think this is one of the reason's I keep going back to Gardner's novel in my mind. In some ways it’s refreshing to hear the story from Grendel's point of view. It leads to the question of whether or not Grendel can be considered more monstrous because we are never allowed access into his world. The only access we have is through the world of Heorot.
In "Grendel," we are given access to Grendel's world and the world of Heorot through Grendel's eyes. We are even given more physical descriptions of Grendel. "I shake my two hairy fists at the sky" (p.5) and "I had teeth like a saw” (p.17). However, the thing that makes Grendel monstrous in this novel is his nihilistic view of the world. "I understood that the world was nothing" (p.21). Unlike the world of Heorot and its dependence on the warrior community, Grendel does not even find a connection with his mother. Gardner seems to be saying that there is something extremely unsettling about not finding meaning in the world in which you inhabit. Grendel's inability to connect with anything in his world is disturbing to the point that one can consider Grendel monstrous.
In the original text, it is easy to find reasons to associate Grendel with a monster. For instance, Grendel attacks the mead hall on a nightly basis slaughtering the warriors inside. "He wanted no peace with any man of the Danish army, nor ceased his deadly hatred, nor settled with money" (p.58 lines 155-156). Grendel's monstrosity is not only contributed to his violent tendencies, but also as the footnote on page 58 states, he did not provide the families of his victims with "wergild." Moreover, Grendel lives in isolation from the established society. He does not participate in the life of Heorot. Nor does he choose to be part of the comitatus. Also, the poet of "Beowulf" repeatedly refers to Grendel as "mankind's foe" or "soul slayer" or "heathen," etc. However, the only physical characteristics the author gives to Grendel are quite ambiguous. "The other, misshapen, marched the exile's path of the form of a man, except that he was larger than any other" (94 lines 1351-1353). Could Grendel be a man exiled from society for being physically different from the Danish warriors? Could this isolation have caused Grendel to act out in such violent and destructive ways? Or is Grendel's monstrosity as simple as, being a descendent of Cain?
As readers, we are never allowed to enter into the mind of Grendel. We never even hear him speak. I think this is one of the reason's I keep going back to Gardner's novel in my mind. In some ways it’s refreshing to hear the story from Grendel's point of view. It leads to the question of whether or not Grendel can be considered more monstrous because we are never allowed access into his world. The only access we have is through the world of Heorot.
In "Grendel," we are given access to Grendel's world and the world of Heorot through Grendel's eyes. We are even given more physical descriptions of Grendel. "I shake my two hairy fists at the sky" (p.5) and "I had teeth like a saw” (p.17). However, the thing that makes Grendel monstrous in this novel is his nihilistic view of the world. "I understood that the world was nothing" (p.21). Unlike the world of Heorot and its dependence on the warrior community, Grendel does not even find a connection with his mother. Gardner seems to be saying that there is something extremely unsettling about not finding meaning in the world in which you inhabit. Grendel's inability to connect with anything in his world is disturbing to the point that one can consider Grendel monstrous.
Sunday, September 16, 2007
Beowulf, The Pagan & Christian
After reading the first section of “Beowulf,” I found that despite the fact that it seems to be written in a Christian context, the line between ‘Christian’ and ‘Pagan’ becomes blurred. One could even argue that Christianity and Paganism seem to be working almost simultaneously within Beowulf’s character, and I think that the main charcter, in encompassing such contrasting notions and religions, may evolve into what we’ve defined as the ‘other.’
On page sixty-two, Beowulf becomes associated with an animal figure, the boar, which can be seen simultaneously as a Pagan and a Christian symbol. Closely connected to the forest, the boar has the keen ability to uproot truffles, a mysterious fungus that ancient legends claim was produced by lightening; hence, the boar becomes closely associated with the supernatural. Yet, the boar is also symbolic of magic, prophecy, as well as warfare, and protection for warriors. In Christianity, the boar is symbolic for ferocious anger, for brutality, cruelty, as well as the ‘sins of the flesh.’ Beowulf, in wearing the symbol of the boar can be seen within a Pagan and Christian context; curiously he seems to exhibit a mixture of the characteristics assigned to the boar by Paganism and Christianity when fighting Grendel.
Beowulf possesses a super-human or supernatural strength. On page sixty-six Beowulf chooses not to use weapons in his fight against Grendel and asserts: “But with my grip I shall grapple with the fiend and fight for life, foe against foe.” During the fight, Beowulf exhibits superhuman strength by literally ripping one of Grendel’s arms out of his socket, which King Hrothgar exhibits for all to see. One could argue that Beowulf’s supernatural strength speaks to a Pagan element, and we also see this kind of unearthly strength or power on page seventy when Beowulf tells Unferth he spent five nights in the sea competing with Breca, only to be dragged down by a ‘mighty sea beast.’ Here, Beowulf is literally battling a ‘monster’ underneath the ocean, and his superhuman strength can not only be found in the physicality of the fight, but in the fact that the scene alludes to his unnatural ability to hold his breath under water, and control it for five days in the sea. In addition to this, he is able to fight in the sea with not only one ‘sea beast,’ but ‘nine maneaters,’ and this reinforces his supernatural strength that can be associated with the Pagan elements found in the story. Despite this, within the text, Beowulf’s supernatural strength becomes closely associated with the strength of the God; he also takes on the persona of Christ.
Beowulf and Grendel becomes representative of the Christian idea of ‘good versus evil’; they appear to be polar opposite, and one can argue that Beowulf exists figuratively as God or Christ, and in contrast, Grendel is the devil or Satan. On page fifty-six, Grendel becomes associated with ‘Cain’s race’; he can be seen as the man ‘falling from grace and into sin’ who is associated with Satan, the devil, and becomes known as ‘God’s adversary.’ In addition to this, he is described as an ‘unholy creature,’ as an ‘alien spirit,’ and lives in an underworld similar to Satan’s hell. In contrast, Beowulf can be seen as a Christ like figure not only because he possesses a ‘generous spirit (Page 61), and exhibits fairness (page 66), but because he literally ‘saves’ the Danes. In order to survive Grendel’s attacks, the Danes need a savior, and Beowulf, can be seen as a Christ like figure by the way he exhibits his desire to end their suffering, and ‘save’ them from Grendel. Moreover, if Beowulf is seen as encompassing this Christian idea of ‘good,’ when he defeats Grendel, he is carrying out God’s work. In other words, one could view Beowulf’s superhuman strength as coming from or facilitated by God so that he can carry out ‘God’s anger.’ Despite this, I think the image of Beowulf as a ‘savior,’ and as someone who exemplifies Christian ideas, becomes problematic when he ‘kills’ Grendel; it also becomes problematic if we take into consideration the materialism he exhibits, wanting treasures and acknowledgement for his deeds.
It will be interesting to see how Beowulf further exhibits the tension between Paganism and Christianity because I think it is in this contradiction where he may evolve in to the ‘other.’ He is already somewhat alienated from the rest of the characters, for he is both spiritually and politically elevated in comparison, but perhaps in the next sections the Pagan elements within his character, may give way to Christianity; this will determine a position that’s neither ‘monstrous’ or ‘other.’ I also wonder if his ‘savior’ qualities will become solely motivated by his materialism, and need for recognition; this may further complicate his character while pushing Beowulf into a realm that encompasses both the ‘monstrous’ and the ‘other.’
On page sixty-two, Beowulf becomes associated with an animal figure, the boar, which can be seen simultaneously as a Pagan and a Christian symbol. Closely connected to the forest, the boar has the keen ability to uproot truffles, a mysterious fungus that ancient legends claim was produced by lightening; hence, the boar becomes closely associated with the supernatural. Yet, the boar is also symbolic of magic, prophecy, as well as warfare, and protection for warriors. In Christianity, the boar is symbolic for ferocious anger, for brutality, cruelty, as well as the ‘sins of the flesh.’ Beowulf, in wearing the symbol of the boar can be seen within a Pagan and Christian context; curiously he seems to exhibit a mixture of the characteristics assigned to the boar by Paganism and Christianity when fighting Grendel.
Beowulf possesses a super-human or supernatural strength. On page sixty-six Beowulf chooses not to use weapons in his fight against Grendel and asserts: “But with my grip I shall grapple with the fiend and fight for life, foe against foe.” During the fight, Beowulf exhibits superhuman strength by literally ripping one of Grendel’s arms out of his socket, which King Hrothgar exhibits for all to see. One could argue that Beowulf’s supernatural strength speaks to a Pagan element, and we also see this kind of unearthly strength or power on page seventy when Beowulf tells Unferth he spent five nights in the sea competing with Breca, only to be dragged down by a ‘mighty sea beast.’ Here, Beowulf is literally battling a ‘monster’ underneath the ocean, and his superhuman strength can not only be found in the physicality of the fight, but in the fact that the scene alludes to his unnatural ability to hold his breath under water, and control it for five days in the sea. In addition to this, he is able to fight in the sea with not only one ‘sea beast,’ but ‘nine maneaters,’ and this reinforces his supernatural strength that can be associated with the Pagan elements found in the story. Despite this, within the text, Beowulf’s supernatural strength becomes closely associated with the strength of the God; he also takes on the persona of Christ.
Beowulf and Grendel becomes representative of the Christian idea of ‘good versus evil’; they appear to be polar opposite, and one can argue that Beowulf exists figuratively as God or Christ, and in contrast, Grendel is the devil or Satan. On page fifty-six, Grendel becomes associated with ‘Cain’s race’; he can be seen as the man ‘falling from grace and into sin’ who is associated with Satan, the devil, and becomes known as ‘God’s adversary.’ In addition to this, he is described as an ‘unholy creature,’ as an ‘alien spirit,’ and lives in an underworld similar to Satan’s hell. In contrast, Beowulf can be seen as a Christ like figure not only because he possesses a ‘generous spirit (Page 61), and exhibits fairness (page 66), but because he literally ‘saves’ the Danes. In order to survive Grendel’s attacks, the Danes need a savior, and Beowulf, can be seen as a Christ like figure by the way he exhibits his desire to end their suffering, and ‘save’ them from Grendel. Moreover, if Beowulf is seen as encompassing this Christian idea of ‘good,’ when he defeats Grendel, he is carrying out God’s work. In other words, one could view Beowulf’s superhuman strength as coming from or facilitated by God so that he can carry out ‘God’s anger.’ Despite this, I think the image of Beowulf as a ‘savior,’ and as someone who exemplifies Christian ideas, becomes problematic when he ‘kills’ Grendel; it also becomes problematic if we take into consideration the materialism he exhibits, wanting treasures and acknowledgement for his deeds.
It will be interesting to see how Beowulf further exhibits the tension between Paganism and Christianity because I think it is in this contradiction where he may evolve in to the ‘other.’ He is already somewhat alienated from the rest of the characters, for he is both spiritually and politically elevated in comparison, but perhaps in the next sections the Pagan elements within his character, may give way to Christianity; this will determine a position that’s neither ‘monstrous’ or ‘other.’ I also wonder if his ‘savior’ qualities will become solely motivated by his materialism, and need for recognition; this may further complicate his character while pushing Beowulf into a realm that encompasses both the ‘monstrous’ and the ‘other.’
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