This Text is a Sheep in [Beo]wulf's Clothing

Alrighty, lovely blog readers, as promised, here's a copy of the paper I wrote for my English 307 class.

When the Roman Empire departed Britain at the beginning of the fifth century, it took with it the military might that protected the island nation so that there was little resistance when the pagan Angles and Saxons invaded and took over, their culture quickly becoming dominant. In part because of the early Christianization of Britain by the Romans, when mission work returned to England conversion became a far easier task. Beowulf, transcribed in the early years of 1000 but purported to have been taken from an oral narrative with origins as early as 700, reflects the competing influences of the dominant Anglo-Saxon culture and the Christian church in England. 

While it predominantly follows the hero narrative more traditional of the Anglo-Saxon paganism, the Christian influence on the written record of Beowulf paints not only a Christ-like image of the title character, but an evangelical one to readers that serves to transform the hero into an allegorical redemptive savior. By characterizing Beowulf as both a hero and a Christ-figure, he bridges the gaps between Anglo-Saxon paganism and Christianity.

In setting up Beowulf to arrive as savior, the first part of the story takes place in the Danish kingdom Hrothgar rules where the people still followed the Norse religious practices that would be familiar to the Anglo-Saxons. When the Danes are first beset by Grendel, they

“offered honor to idols

At pagan temples, prayed aloud

That the [devil] might offer assistance

In the country’s distress. Such was their custom,

The hope of heathens.” (175-179).

The Danes prayed to their non-Christian gods because none of the Danish warriors could defeat the monster besieging their kingdom. As an evangelical text setting the stage for Beowulf as a Christ-like savior, it is important to characterize the Danes as both non-Christian and ineffective against Grendel. In his rebuttal to Unferth’s story, one of the first things Beowulf does is recognize that the Danes do not resist Grendel's attacks (591). When Beowulf and his men land on Danish soil, they are wished “the almighty Father guard you in his grace” (316) as they continue their journey to King Hrothgar. While grace in this line is suggestive of “almighty Father” as meaning the Christian God, given the pagan roots of the Danes, it is more plausible that “almighty Father” refers to the Norse god Woden who was commonly referred to as the “All-Father.” From such strong conditions of paganism attributed to the Danes, who are unable to defend themselves, the poem begins to set the case that it is only as an outsider that Beowulf is able to defeat the monster in battle. This is developed throughout the rest of the poem up until Beowulf’s battle with Grendel where it is ultimately proved true. Beowulf is distinguished as an outsider both by being a foreigner and by his Christian faith. Again and again it is emphasized that Beowulf is a Geat, both in the repetition of his lineage and in his address. 

In his opening speech to Hrothgar, Beowulf, after establishing his lineage and knowledge of the Dane's plight, mentions putting “his faith in the Lord's Judgement” (440-441). Within Norse mythology, references to the gods were not as commonly related in terms of “faith” and “judgement” as is the case in Christian language.The Geatish warrior is the first character after Hrothgar to make reference to the Christian God. When Hrothgar tells his retainers that “Holy God in His Grace has guided [Beowulf] to us” (381-382) it is tempting to make the same attributions to Woden as with the sea guard, but the use of the Old English “Holy” here is reflective of the Latin use of sanctus more than the original Old English use meaning “whole” or “inviolate” (OED). The language Hrothgar uses here is indicative of a Latin and therefore Christian influence. This characterizes Hrothgar as king being just above the pagan morals of his people. While he is of the Danes, his Christian faith alone is not enough to save them, it does not lend them the authority of the non-pagan influence needed to fight Grendel. It is in part the Christianity of the great hero Beowulf that allows him to defeat the monster where all others are unable.

Beowulf cannot enter the kingdom and defeat the monster without first proving himself and in doing so converting the Danes. To save the Danes from the monster, Beowulf must first save the Danes from their pagan ways. When challenged by Unferth with the story of his race against Brecca, Beowulf counters with a list of accomplishments that while having caused him to lose the race, showed himself as a far greater warrior (529~). When Wealhtheow approaches, Beowulf’s words “well pleased that woman” (639). By his actions and words in the mead hall, Beowulf’s boasting impresses the Danes so that they will accept him as a hero of great renown. It is shown that they accept him when Hrothgar entrusts to Beowulf “the great hall of the Danes” for the first time since he “could hold and hoist a shield” (656). This early in the narrative, it is harder to imagine the impact of such a symbolic action, but in accepting Beowulf as their savior from Grendel, the Danes are also accepting his faith and Christianity. Beowulf, taken as an allegorical figure, as the most Christ-like character is Christianity so when the Danes accept Beowulf, they are accepting a proxy of Christ.

This change becomes apparent when Hrothgar speaks at the feast following Grendel’s defeat at the hands of Beowulf and is further shown after Beowulf defeats Grendel’s mother. The very first thing Hrothgar does is offer thanks to the Almighty and gives praise to the “Shepherd of glory” who works “wonder upon wonder” (930~). All of Hrothgar’s language after the defeat of the monsters by Beowulf is greatly saturated with references to God compared to the scant one or two mentions he makes before Beowulf’s victory. At the end of this first speech, Hrothgar gives honor to whatever woman had “borne such a son into the race of men” and says that “the God of Old was good to her in childbearing” (945). While an indirect reference at best, this suggests a comparison between Beowulf and Christ through a blessed mother, i.e. Mary.

Beowulf’s characterization to resemble Christ throughout the rest of the text furthers this acceptance by Anglo-Saxon readers of Christ-as-Beowulf as their Savior. When Beowulf searches out Grendel’s mother, he comes to a place that, to the Anglo-Saxon people, would very closely resemble hell. In some respects paralleling the narrative of the harrowing of hell, Beowulf’s fight with Grendel’s mother is like the story told of Christ in the days between his death on the cross and the Resurrection. Beowulf descends into the depths of this hell-place, defeats a devil and returns with a prize. While he is gone, he is assumed dead by the unfaithful Danes, but when he returns it is as if he is resurrected and the faithful Geats rejoice (1600). In Hrothgar’s speech after the defeat of Grendel’s mom, he says that Beowulf’s “glory is exalted throughout the world, over every people” (1704). Coupled with a few lines from the very end of the text where Beowulf is described by his people after his death “of all the kings of the world, mildest of men and most gentle, the kindest of his folk and the most eager for fame” (3180-3183), we can see how Beowulf is placed so far above normal men. Like Christ, he is a king of kings and is honored as such wherever he goes. When he returns home, he is offered land for the deeds he has done and treated as highly as nobility as any king or prince.

The kind of glory that Beowulf seeks throughout the narrative brings him fame and wealth. This search stems from a Germanic tradition of seeking glory and fame by going out and fighting monsters and wars to acquire wealth, but by virtue of Beowulf’s characterization also contains connotations of Christian glory, which is glory through and for God. This duality is reflected in Beowulf’s last word when, after having Wiglaf go to the den of the dragon and bring some treasures to show his dying lord, Beowulf first thanks “the eternal Lord, King of Glory” (2796). Beowulf’s constant reference to the Christian God makes his self-sacrifice in giving up his life to defeat the dragon for his people makes him even more Christ-like. 

Not once does the text mention any attempt made by King Hrothgar to defeat Grendel for the Danes, so as a King in a similar position later in life, Beowulf does not need to face the monster himself. Like Hrothgar he could choose to send his thanes out to fight it or wait for an adventuring hero to do the work for him, but he chooses to give up himself for the higher good of his people. In doing so, he is ensuring their safety by saving them from the dragon; by defeating the dragon he is gaining immeasurable wealth, fame and glory; and like Christ on the cross he is giving up himself so that they may live thereby attaining for them glory through God.

As much as he is characterized as Christ-like, it is where Beowulf fails as a Christ-figure that emphasizes the evangelical nature of this text and makes his character a better bridge between the Norse/Germanic influences of the Anglo-Saxons and the incoming Christian powers. When Beowulf is introduced to Hrothgar's court, he is challenged, his authority and renown are questioned. To counter this, he boasts of all his accomplishments (Sections 6, 8, 9). While such boasting defies the humility of Christian teaching, it would be a familiar cultural practice amongst the Anglo-Saxons. As discussed above, Beowulf's journey is partly inspired by a search for treasure. He does his work as a warrior for fame and glory, to gain renown. Like the boasting, this material focus is un-Christian behavior, but is a perfect example of the Germanic tradition in Beowulf. While he is characterized as a Christ-like, he is still very much a product of the Anglo-culture familiar to Old English readers. Where Beowulf crosses this gap and fits uncomfortably in both sides of the pagan/Christian duality he acts effectively as a bridge between them. Anglo-Saxons reading this story are more likely to accept the hero-Beowulf with all the aspects of Christian-Beowulf in tow.

By portraying Beowulf as a Christ-figure, his actions and the relations he has to the Danes and Geats serve an evangelical purpose. Within the text, Beowulf as an Anglo-Saxon hero is treated as Christ, turning the hero of a pagan tradition into the savior of a Christian one. This mixing of two legendary figures creates a common ground between the two conflicting cultures, making Christianity more easily acceptable to the pagan Anglo-Saxon audience. Beowulf the text, like Beowulf the character, inserts itself into the culture of the people, bringing with it a host of Christian faith to reacquaint them with ideas and themes that would seem fairly common. It shows that by taking in Christ, here represented as Beowulf, they can be saved.