Introduction
Beowulf, the heroic poem first published in Old English is presently finding a common place in modern media. However, Beowulf is portrayed as one eponymous conqueror who is not only hot headed, but dim-witted as well (Haydock 9). Conversely, in Old English literature, he is depicted as an iconic epitome of social intelligence as well as personal restraint. As much as Beowulf is described as having the power of 30 warriors and crowned on numerous occasions for destroying Herculean monsters, his actions as well as a form of dialogue exhibit both deference and modesty (Allard and Richard 76). In this research paper, Christian and pagan influences in one of old Europe’s famed poems will be extensively discussed.
Overview
Beowulf is believed to be a narrative created at a time when pagan deities, ideas and rituals were the mainstay of old Europe (Ambrisco 246). It was thus passed over from one generation to the next as oral narratives. The times at which it was finally recorded into a text is believed to have been when the British Isles and neighboring regions were going through some significant degree of social transformation. It was an era during which much of Western Europe was gradually changing its social standpoints from one inclined to paganism and embracing rudimentary Christianity. Literature and History scholars consider the poem entitled Beowulf as one which serves to reflect the manner with which paganism was abandoned in favor of Christianity (Ambrisco 247). For instance, it is well accepted that the term British Isles was embraced as the region looked into Christianity, but the degree of transformation is believed to have taken longer among the individuals and communities that resided therein. As such, not all the inhabitants opted to accept Christianity at the same time and thus, abandon paganism.
One can thus point out that the person of high social standing at the time of converting the oral narrative to text were in the process of fully converting to Christianity (Ambrisco 246). Conversely, the lower cadre persons still looked to paganism in times of need. Christianity seemed to have been mixed up with aspects of paganism at the time the oral story was converted to text. It is worthy to note that these social developments were incorporated into the recorded narrative thus projecting a residual effect in it. However, the effect of this blend was to create an intricate literature mosaic which appraised heroic perspectives associated with paganism and the self-sacrificing ideals that define Christianity (Ambrisco 248). For instance, it is a widely accepted notion that paganism according to the ancient Danes highly regarded social symbolism through fate, fame and vengeance. Such Danish perspectives are vastly incorporated in Beowulf. Christian attributes of sacrifice, humility and loyalty are also integrated as are instances of sympathy towards society’s less fortunate members (Ambrisco 248). On the same note, the negative outcomes of human pride and greed are dealt with throughout Beowulf in a subtle manner which conveys notions attributable to Christianity.
Numerous Anglo-Saxon principles and perceptions are reflected in the narrative. As such, one can point out that Beowulf was presented as literature for the Anglo-Saxon communities which had already embraced Christianity (Ambrisco 250). However, the written material on the ancient Europe story show that paganism, especially the associated traditions continued to dominate social life to a great extent and as such, is seen to have been deeply ingrained in their minds. In essence, Beowulf is basically a part of Anglo-Saxon literature that exudes a unique spiritual aura. To critically evaluate the pagan aspects and Christian influence in Beowulf, one has to consider the religious developments in Europe at the time of converting the oral narrative into contemporary recorded form (Ambrisco 246). Britain was originally heavily subjected to adhering to Celtic faith. Its belief structure, however, went through a period of significant transformation after being conquered and thereafter, conforming to the conquerors standpoints of Germanic paganism (Ambrisco 249). In the succeeding centuries, Britain gradually came to be converted into a relatively new and alien religion, Christianity.
It is critical to point out that the manifestation of Christian notions was established on the precincts of pagan symbols and terminology (Ambrisco 249). As such, the pagan temples were literally stripped of their longstanding idols and converted into abodes for Christian worship. During this ancient period, conversion of the king to Christianity was deemed as converting all his subjects to becoming Christians. It is believed that approximately half a century after the British crown embraced Christianity, Beowulf was converted to text (Ambrisco 246). Through the heroic poem of Beowulf, one comes to terms with the ancient society’s attempt to re-establish its own unique identity in the face of a new belief structure. The heroic poem as such offers vivid imagery to this effect to a great extent.
Paganism versus Christianity
In these modern times, paganism is considered a group of beliefs that revolve about a pantheon of numerous deities as well as gods each tasked with regulating specific aspects associated with Earth’s fate (Ambrisco 250). As such, Greek, Roman and Celtic pantheons were not in any way closely associated with monotheistic belief systems like Islam or Christianity (Ambrisco 251). The Celtic perception of paganism was heavily influenced by magic though was more inclines to peace in comparison with the Greek and Roman pantheons. Celtic pagans glorify only a handful of warriors whose extraordinary abilities propelled to a status higher than that of ordinary human beings. Beowulf was one of such warriors who turned into a hero. Scholars refer to Celtic paganism as Southern Paganism while the Roman as well as the Greek pagan beliefs are considered as Northern Paganism (Ambrisco 251). Northern Paganism exhibited a strong and concept based belief system which allowed for greater loyalty to its accepted deities. As for the Southern pagans, there was much freedom with regards to the understanding of the unstructured belief system. They are believed to have haphazardly acknowledged the existence of their deities and as such, it quickly died off upon being influenced by foreign belief systems (Ambrisco 252). As such, these are what is now commonly referred to as myths.
Christianity cannot be constricted to the belief of Jesus, it involves considering the entirety of concepts projected throughout the Bible and the moral as well as ethical codes prescribed therein (Besserman). The use of Christianity’s intricate concepts is found throughout Beowulf and as such, tend to appeal to the audiences well natured side. Concepts of Christianity are projected through emotions such as sympathy and by extension, the tendency to adhere to the principle of preserving and respecting all other life forms (Besserman). Christianity compels believers to worship Jehovah only with the ultimate reward of an excellent afterlife (Liuzza 16). As such, this particular religion is founded on a pious custom which involves offering gratitude to Jehovah for His assistance through a believer’s battle in the quest to defeat evil (Besserman). Therefore, in Christianity, a firm believer is one who fully devotes his physical, emotional as well as spiritual self towards the conquest of evil and more so, the eventualities of personification of evil.
As much as Christianity is not about the belief in Jesus, He is considered as one of the central figures and his teaching present a defining moment in the conversion of Gentiles into Christians (Besserman). The Bible provides that Jesus was sent to assist mankind to overcome evil. As such, the holy literature states that this was only achievable through the selfless sacrifice of Jesus (Liuzza 16). Through the untimely death of the greatest figure in the Bible, the rest of mankind is saved from the purges associated with Satan and his evil enterprises (Besserman).
Christianity and Paganism in the Epic Poem ‘Beowulf’
There are two fundamental aspects that define the heroic persona glorified in Beowulf. One aspect revolves about the principles of the Christian belief system while the other involves the pagan perceptions of a heroic warrior (Haydock 6). The principal attribute that connects the Beowulf persona to Christianity is the fact that the poem underscores the belief that heroic attributes can only be sourced from God (Besserman). As such, the heroic attributes, his physical prowess as well as abilities evident in this particular eponymous individual come from God. Throughout the text, Beowulf is exhibited as one who consistently thanks God for the mighty physical attributes and phenomenal gifts accorded to him (Haydock 8). For instance, one of the epic battles in the poem revolves around the main characters encounter with Grendel’s equally monstrous mother (Besserman).
The poem underscores the fact that Beowulf’s victory could not have been achieved were it not for the invisible assistance from God (Allard and Richard 69). On the same note, other characters in the epic poem are also seen to acknowledge the will of God as the overall outcome of previous actions. When Hrothgar wonders as to the reason why his vassals as well as his people are suffering the destruction caused by the extraordinary monster, he attributes it God’s immense wrath (Allard and Richard 73). As such, Hrothgar believes that he must have prohibited on of God’s commandment do as to miss out on the protection of God. Beowulf is able to muster courage to defeat the hideous monster from God. In the wise speeches in the epic poem which serve to glorify Beowulf’s victory, the personification of Christ through him is evident (Liuzza 16). For instance, he comforts a distraught Hrothgar by telling him that being alive only entails waiting for one’s demise and the best that one can do is to reach out for glory prior to death (Allard and Richard 73). Throughout the poems vivid description of Beowulf’s battles, Christian concepts are highlighted. At the moment prior to the warrior’s encounter with the dreaded dragon, Beowulf marshals up a total of 12 warriors to his side. The same stands true for the story concerning Christ and his 12 followers, one of which abandoned him prior to his erroneous execution. In the same manner, Beowulf is portrayed as having been deserted by one of the 12 warriors whose name was Wiglaf (Allard and Richard 86).
Similar to the Jesus story as provided for in the Bible, at the time of Beowulf’s arrival to Hrothgar kingdom, few believed in the great exploits associated with him and many went out of their way to mock him. The same is true for the people who failed to come to terms that Jesus was in essence the messiah promised to them in the earlier prophecies in the Bible. In the same manner that Christianity’s Jesus humbled himself before his fellow kinsmen is envisaged in the heroin poem in the same manner. Beowulf was not concerned with how others perceived him, but was ultimately concerned with ensuring the kingdom was rid of the evil menace destroying it (Allard and Richard 66). The self-sacrifice attributes exhibited in the heroic poem is heavily influenced by the teaching of Christianity. In line with the new belief system, Beowulf’s persona is one which is acceptable, ultimately good and empowered by God towards the evil wreaking havoc among God’s people.
There are three critical aspects in the poem that show the influences attributable to paganism in the poem. These are belief in the intangible fate of the world, call for vengeance and the high status associated with fame. The aspect of fame as portrayed in the poem’s plot is heavily lathered. At the onset of the poem’s initial scene confined to Herot, Beowulf’s fame is what is most appreciated as he makes an entry (Allard and Richard 67). Beowulf heads to Hrothgar’s lair after getting word that a vicious monster is inflicting incomprehensible pain to the king as well as his subjects. Upon being refused entry into Herot, Beowulf proceeds to brag as to previous exploits and thus, his fame allows the guards to let him in (Allard and Richard 67). As such, in pagan belief systems, fame is a highly regarded attribute and it involves showing undefeatable prowess such as in the manner with which Grendel’s arm was ripped off. On the same note, fame is idolized in the poem after he defeats the mother to Grendel and furthermore, cuts off her grizzly head (Allard and Richard 88). Given that the attributes associated with Jesus gained much fame to compel other belief systems to embrace Christianity is also an aspects associated with fame. One can therefore point out that the two concepts, Christianity and pagan beliefs, all embrace fame as a strong social attribute (Jones 64). The similarity between the two religious paradigms is that Beowulf controlled his ego to such an extent that he had the will to what was right and thus, earned the exaltation of his fellow men.
The pagan attributes of fate is widely consistent in the poem as well. When Beowulf is compelled to go through an arduous test, he is seen to associate the triumph over it to fate. It is however important to note that at time, he glorifies God for his success. Prior to Beowulf’s entry into Herot, the author of this poem points out that the men sleeping in the city have no conception of what fate has in store for them (Allard and Richard 68). In this context, the pagan aspect of fate is described as one that relates to future outcomes and by extension, shows human vulnerability concerning death’s inescapability (Jones 24). As such, it is the poems avenue of highlighting the fact that human death is a pre-decided outcome. In the interactions between Hrothgar and Beowulf are such that there is a conflict that a reader out rightly notices (Allard and Richard 82). There is a conflict in the manner with which fate is employed. In some occasions, fate is employed as a pagan notion while in some other contexts, the same aspects in comprehended in Christian light.in one instance, Beowulf tells the king that it is for fate to decide while in another provides that the dead have to resign their souls to the judgement of God.
Another attribute consistent with pagan beliefs is Vengeance. When Beowulf partakes to slaying the dragon that hurt his people, it is upon a call for vengeance. As the author provides, the king of the Geats was deeply enraged by the dragon after it ruined the kingdom’s stronghold (Allard and Richard 82). This is an event that occurred after one of the kingdom’s peasants attempted to steal its cup of gold (Jones 64). The destruction of the stronghold angered Beowulf so much that he set out to subjugate it completely. This may have been as a result of fate or a quest for fame but in essence can be considered as his attempt to show the Geats that he was indeed meant to be their king (Allard and Richard 82). As the poem progresses, one notices that Beowulf attempts to shun the pagan influence for vengeance as he considers the Christian belief that calls for all living beings to be preserves. This in essence shows the human character of Beowulf.
Conclusion
Pagan attributes and Christian ideals are common throughout Beowulf and as such, one can describe the author as one who seeks to appease Christians by reconciling it with paganism. On the same note, the author attempts to portray Christian beliefs through the king’s eyes to enable subjects embrace the new religion. The poem thus portrays diverse pagan ideals like fate, fame as well as vengeance all which are significant to its overall plot. Through direct and obvious contrast, the author infuses the pagan elements with those consistent with Christianity with great effect. One can thus categorically point out some of the aspects of pagan religions seem to be closely interrelated with Christian beliefs.
Works Cited
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Besserman, Lawrence. "15.09. 26, Helder, How the Beowulf Poet Employs Biblical Typology." The Medieval Review, (2015). Web. <http://scholarworks.iu.edu/journals/index.php/tmr/article/view/20031/26146>.
Haydock, Nick. "Making Sacrifices: Beowulf and Film." The Year's Work in Medievalism 27 (2013). Print.
Jones, Jordan. "A Saintly Epic: Reading Beowulf as Hagiography." Criterion: A Journal of Literary Criticism 7.2 (2014): 3. Print.
Liuzza, Roy M., ed. Beowulf. Peterborough, Ontario: Broadview Press, 2012. Print.
