1. The first 3 stanzas deal with the passing of time between when we are first introduced to the Green Knight and the time when Gawain has to leave to finish the contest. The next two stanzas deal with the motif of the arming of the warrior. In the sixth and seventh stanzas, we are introduced to the shield with the pentangle and what it symbolizes to Gawain's faith. In the eigth through the eleventh stanzas, we travel with Gawain on his journey. Stanzas 12-17 Gawain arrives at the castle and is made welcome by the king, and in stanza 18 the people of the castle are making sure that Gawain is a man from King Arthur's castle. In stanza 19, we have our first introduction to the lady and the old crone (Morgana), and the following stanzas serve to begin the connection with Gawain and the lady. There is a connection hinted at between the lady and the crone. The way the crone has a grip on the lady's arm and seems to be leading her suggests that she holds some kind of control over her. In the 23-25 stanzas in this section, the author is establishing the connection with Gawain's quest for the Green Knight and the king of the castle. It suggests at the role the king will play in Gawain's search to prove himself.
2. Games in this section seem to reflect on seem to reflect on King Arthur and the way that no one in Camelot seems to take anything completely seriously ("and yet, though sad, they all made jests" ln. 541). One of the less obvious of the games reflects on and foreshadows to the connection between Gawain and the lady ("their witty word-play surpassed the sports of the other lords" ln. 1014). This is the first hint the reader has that there will be some mental game-playing between Gawain and the lady. I think the author is using this to suggest to the reader that this is the only connection that there is between the two. What is happening with them is only a game and isn't meant to have any special significance in the long run.
3. Once again in this section, we see the symbol of the time of year. One of the biggest things that the time of year plays into is the drawing closer of the deadline for Gawain to fight the Green Knight. While the Yule time of year is supposed to be a time of celebration and feasting, this year seems to be different for Gawain. There is an overtone of dread that is a little hard to pick up on. There could be a conection between this overtone and the fact that the Yuletide had been strategically placed very close to the pagan religious holiday, and this idea could be playing into what is going on/what will happen with Gawain.
4. In this section, Gawain seems to be a little bit more important than he did in the last. He seems to be more brave than in the last one where he only decided to fight the knight after King Arthur was going to. He seems to be more accepting of his fate to enter the beheading contest with the Green Knight. We see more confidence in him, suggesting that he has now proven himself as a warrior, and feels more deserving of his role as a knight. His confidence contrasts with the humbleness of his character in the previous section.
5. There is a contrast between the two settings. In Camelot, the atmosphere is more fun-loving. The king is youthful and easy to provoke to a fight. He likes to play games, and this trait reflects on his subjects, especially at feasting times. In contrast, there is an overshadowing of seriousness in Byrtelac's castle that is made even deeper by the presence of the old crone. Even at the times of feasting and celebration, there is a hint of something sinister lurking deeper in the moods of the people.
Wednesday, October 28, 2009
Thursday, October 22, 2009
Hrolf Kraki Questions
2. Role of kings: This theme is meant to show the reader how the king is supposed to lead and encourage his men to fight for honor. He chooses when his men fight and how they prepare for battle. Sometimes, the king's bad decisions are reflected on his men as they follow his orders. While Hrolf Kraki is the best example of a king in this narrative, leading his men forward and even performing his own mighty feats in battle, King Adils serves as his dramatic foil. He chooses to insult King Hrolf and his champions by pretending that they are welcome ("Realizing that the game could not go on this way, he stood and said 'what is the meaning of this fighting?'" pg. 60), while he is actually going behind their backs and plotting against them. He has his men mutilate their horses and ambush them in the hall, among other things. He is a good example of how the king's decisions reflect on the reputation of his warriors.
Role of the Warriors: For the most part, the warriors that we come closely in contact with in this saga are almost ideal to their roles. Mostly we are made to focus on King Hrolf's champions, who show many of the traits that best suited for their roles of warriors, such as honor, intelligence, physical & mental strength, selflessness, etc. I think Elk-Frodi seems like a more realistic version of a warrior. While he uses his strength to take from others, he still makes a point to make sure that his brother, Bodvar, knows that he is behind him. He also keeps his word in avenging his Bodvars murder by Skuld and her army ("If it is the last, I will avenge you, because I love you best of all men" pg. 46), and in doing this, he is taking care of the most important part of warrior culture, which is avenging one's kinsman.
Role of Women: The story of Hrolf Kraki has more prominent women than that of Beowulf. One of the most prominent female characters, Skuld, both conforms to and defies this theme. In her encouragement of sending her husband into battle, she is doing what is considered correct for women of her time. However, she is actually manipulating him into starting the war with King Hrolf so that she can kill him so that she can have revenge on him (and through him, their father) for her position in society.
Concept of Magic: Skuld is also one of the more powerful magical characters in this saga. She brings into play the idea of ressurection through her army of undead zombies("They rise up again and fight against us, and it becomes difficult to fight with ghosts" pg. 76). This motif is seen throughout medieval literature and is meant to allude to the introduction of Christianity to the warrior cultures.
Revenge: Possibly my favorite story of revenge ever is that of King Helgi and Queen Olof. As if it isn't bad enough for Helgi to force Olof to sleep with him, she tricks him into marrying their daughter. After he finds out, Helgi isn't even put off and tries to convince Yrsa to stay with him. From this story, we get the foundation for many of the other revenge stories in this saga. It sets up the theme as well as the background of King Hrolf, and suggests that the reason him and his band of champions are taken out by Skuld is because of his screwed up family tree, and also the fact that there is no magic in his family to protect him against the magic of Skuld.
Hospitality: The theme of hospitality is not as noticeable as that of revenge, or the roles of different people, but it is there. In the incident where King Hrolf and his men meet Hrani, it is made more noticeable after he invites them into his home that he isn't just a simple farmer. He is infact, Odin. The fact that a god would be hospitable and offer advice to a mere human is quite surprising, and added to this is the shock when King Hrolf has the bad grace to insult Hrani, turning him against them (. In many works of literature in history, insulting the gods is the cause of the downfall of many great leaders, and I believe this is the case with Hrolf and Hrani. In insulting Hrani's advice, gifts and hospitality, he is denying the help of the god and thus dooming himself and his men ("I do not recognize Odin...hovering in the background and causing us harm" pg. 77).
3. I believe this saga is commenting on the use of magic for both good and evil. Take the section with Hrani/Odin, for example. When King Hrolf and his men first meet Hrani as the simple farmer, he shows them hospitality and wisdom, using his magic to test Hrolf's men and telling him which of his men will not serve him well in battle. But after Hrolf insults the gifts of weapons from Hrani/Odin, the direction of the story changes. It is at this point that we see a shift in the magic. It is no longer used primarily for "good," but is rather used against King Hrolf and his men as they fight with Skuld and her ghostly army. The author uses this shift to show the reader that even the best king and the most powerful champions do not control the power for long. He is talking about how there is no way to know who the strongest person/group of people are in the world because it is always changing.
8. While Hrolf Kraki and Beowuf are a lot alike, the major difference is the influence of Christianity in the text. One of the most astonishing differences is the fact that in the totally pagan text of Hrolf Kraki, there are stronger and more independent women than there are in the Christian influenced Beowulf. This seems to comment on the supposed equality that Christianity is supposed to bring about and actually makes the reader stop to think about the development of culture within societies. It suggests that as cultures change, some important part of the previous society will be pushed out by the new one being established.
Role of the Warriors: For the most part, the warriors that we come closely in contact with in this saga are almost ideal to their roles. Mostly we are made to focus on King Hrolf's champions, who show many of the traits that best suited for their roles of warriors, such as honor, intelligence, physical & mental strength, selflessness, etc. I think Elk-Frodi seems like a more realistic version of a warrior. While he uses his strength to take from others, he still makes a point to make sure that his brother, Bodvar, knows that he is behind him. He also keeps his word in avenging his Bodvars murder by Skuld and her army ("If it is the last, I will avenge you, because I love you best of all men" pg. 46), and in doing this, he is taking care of the most important part of warrior culture, which is avenging one's kinsman.
Role of Women: The story of Hrolf Kraki has more prominent women than that of Beowulf. One of the most prominent female characters, Skuld, both conforms to and defies this theme. In her encouragement of sending her husband into battle, she is doing what is considered correct for women of her time. However, she is actually manipulating him into starting the war with King Hrolf so that she can kill him so that she can have revenge on him (and through him, their father) for her position in society.
Concept of Magic: Skuld is also one of the more powerful magical characters in this saga. She brings into play the idea of ressurection through her army of undead zombies("They rise up again and fight against us, and it becomes difficult to fight with ghosts" pg. 76). This motif is seen throughout medieval literature and is meant to allude to the introduction of Christianity to the warrior cultures.
Revenge: Possibly my favorite story of revenge ever is that of King Helgi and Queen Olof. As if it isn't bad enough for Helgi to force Olof to sleep with him, she tricks him into marrying their daughter. After he finds out, Helgi isn't even put off and tries to convince Yrsa to stay with him. From this story, we get the foundation for many of the other revenge stories in this saga. It sets up the theme as well as the background of King Hrolf, and suggests that the reason him and his band of champions are taken out by Skuld is because of his screwed up family tree, and also the fact that there is no magic in his family to protect him against the magic of Skuld.
Hospitality: The theme of hospitality is not as noticeable as that of revenge, or the roles of different people, but it is there. In the incident where King Hrolf and his men meet Hrani, it is made more noticeable after he invites them into his home that he isn't just a simple farmer. He is infact, Odin. The fact that a god would be hospitable and offer advice to a mere human is quite surprising, and added to this is the shock when King Hrolf has the bad grace to insult Hrani, turning him against them (. In many works of literature in history, insulting the gods is the cause of the downfall of many great leaders, and I believe this is the case with Hrolf and Hrani. In insulting Hrani's advice, gifts and hospitality, he is denying the help of the god and thus dooming himself and his men ("I do not recognize Odin...hovering in the background and causing us harm" pg. 77).
3. I believe this saga is commenting on the use of magic for both good and evil. Take the section with Hrani/Odin, for example. When King Hrolf and his men first meet Hrani as the simple farmer, he shows them hospitality and wisdom, using his magic to test Hrolf's men and telling him which of his men will not serve him well in battle. But after Hrolf insults the gifts of weapons from Hrani/Odin, the direction of the story changes. It is at this point that we see a shift in the magic. It is no longer used primarily for "good," but is rather used against King Hrolf and his men as they fight with Skuld and her ghostly army. The author uses this shift to show the reader that even the best king and the most powerful champions do not control the power for long. He is talking about how there is no way to know who the strongest person/group of people are in the world because it is always changing.
4. From the little bit I have learned about King Arthur and his knights, they contrast hugely with King Hrolf and his champions. In the saga of King Hrolf, his men are eager to fight for him and gain honor for both themselves and their king. However, in one of the stories I have heard about of King Arthur, his men are so reluctant to fight the green knight that he is forced to anger and wants to take him on himself. This contrast suggests at the differences between the pagan warrior and the Christian knight. While in the mind of the pagan warrior there is nothing better than winning glory in battle and dying for your king, the battle lust is not as strong in the Christian knight. They are easily provoked to fear, and their battle lust is easily quelled.
8. While Hrolf Kraki and Beowuf are a lot alike, the major difference is the influence of Christianity in the text. One of the most astonishing differences is the fact that in the totally pagan text of Hrolf Kraki, there are stronger and more independent women than there are in the Christian influenced Beowulf. This seems to comment on the supposed equality that Christianity is supposed to bring about and actually makes the reader stop to think about the development of culture within societies. It suggests that as cultures change, some important part of the previous society will be pushed out by the new one being established.
Wednesday, September 23, 2009
Dialectical Journal 7
1. Nor do I expect peace or pact-keeping of any sort from the Swedes. (ln. 2921) It is important to note that Wiglaf used to be a Swede himself before he joined Beowulf's band. He would know about the battle tactics of the Swedes and how they go about taking over other countries. Even though he has this knowledge though, there is still nothing Wiglaf can do about the Swedish invasion to come and the wiping out of the Geats. Possibly Wiglaf was a bad choice of a king for Beowulf's replacement because he still hasn't won the respect of the Geat warriors yet, making them less likely to listen to him in battle.
2. No one could miss their murderous feuding. (ln. 2948) Feuds are a huge part of the culture at this point in time, and the only examples we have of there not being feuds are Heorot and Geatland. In both instances, there isn't any feuding because people are to afraid of a particular person (Grendel/Beowulf) to attack that country. It is ironic that, in Heorot, it is actually pretty peaceful with Grendel is there, at least among the warriors. They are too afraid to do anything that might jeapordize their protection from the king. In Geatland, Beowulf's 100% record makes him a huge figure head, and since everyone is too afraid to anger him, there is less feuding.
3. He worked for the people, but as well as that he behaved like a hero. (ln. 3006) While it is true that Beowulf's warrior status made many things better for the Geats, it didn't make him the best of kings. His inability to back down from a fight eventually cost him his life, and it also cost his country great warriors because all the young ones didn't get a chance to practice. If Beowulf was around, he just took everything on himself and there was no way for the upcoming warriors to learn better fighting skills.
4. ...it was bought at a heavy cost... (ln. 3012) If you were to argue that Wiglaf was actually the one to kill the dragon, this would be a key line. Here, Wiglaf is hinting that the heavy cost isn't the cost of Beowulf's life, but the cost of his record. Beowulf's sterling record is his most prized accomplishment, and the fact that he had to accept help in fighting the dragon would ruin it for him. Not only did Wiglaf help, but he also mortally wounded the dragon, therefore making it not much of a fight for Beowulf to participate in. Wiglaf took all the challenge out of the fight that could have been bragged about later if Beowulf had lived.
5. Yet Beowulf's gaze at the treasure when he first saw it had not been selfish. (ln. 3074) The only reason Beowulf's gaze at the treasure wasn't selfish was because he didn't want any of it. The only thing that matters to him is the treasure of his own honor and glory. Material possessions hold no value for him, and he is even inclined to give them away. If he had lived, the dragon's treasure hoard would have made him more symbolically the good king by the distributing of treasure among his warriors and kin.
6. His worth and due as a warrior were the greatest. (ln. 3100) This line suggests that Beowulf's worth as a king was possibly not very much. Probably the best thing he did for his people was through the awe and fear he inspired in others as a warrior. The peace that came to Geatland during his reign was due to his great power as a warrior, and the stories that would have traveled far and wide about his record with the killing of great monsters.
7. ...hung with helmets, heavy war shields and shining armor, just as he had ordered. (ln. 3139) Again, we are reminded about how Beowulf seems to be warrior first, then king. His pride causes him to put himself into battle where he doesn't belong. He should rather be sending in the young warriors for the battle experience so they can become great warriors themselves. The armor put on Beowulf's funeral pyre is symbolic of his life as a warrior and his choice to put his glory before the glory of his country.
2. No one could miss their murderous feuding. (ln. 2948) Feuds are a huge part of the culture at this point in time, and the only examples we have of there not being feuds are Heorot and Geatland. In both instances, there isn't any feuding because people are to afraid of a particular person (Grendel/Beowulf) to attack that country. It is ironic that, in Heorot, it is actually pretty peaceful with Grendel is there, at least among the warriors. They are too afraid to do anything that might jeapordize their protection from the king. In Geatland, Beowulf's 100% record makes him a huge figure head, and since everyone is too afraid to anger him, there is less feuding.
3. He worked for the people, but as well as that he behaved like a hero. (ln. 3006) While it is true that Beowulf's warrior status made many things better for the Geats, it didn't make him the best of kings. His inability to back down from a fight eventually cost him his life, and it also cost his country great warriors because all the young ones didn't get a chance to practice. If Beowulf was around, he just took everything on himself and there was no way for the upcoming warriors to learn better fighting skills.
4. ...it was bought at a heavy cost... (ln. 3012) If you were to argue that Wiglaf was actually the one to kill the dragon, this would be a key line. Here, Wiglaf is hinting that the heavy cost isn't the cost of Beowulf's life, but the cost of his record. Beowulf's sterling record is his most prized accomplishment, and the fact that he had to accept help in fighting the dragon would ruin it for him. Not only did Wiglaf help, but he also mortally wounded the dragon, therefore making it not much of a fight for Beowulf to participate in. Wiglaf took all the challenge out of the fight that could have been bragged about later if Beowulf had lived.
5. Yet Beowulf's gaze at the treasure when he first saw it had not been selfish. (ln. 3074) The only reason Beowulf's gaze at the treasure wasn't selfish was because he didn't want any of it. The only thing that matters to him is the treasure of his own honor and glory. Material possessions hold no value for him, and he is even inclined to give them away. If he had lived, the dragon's treasure hoard would have made him more symbolically the good king by the distributing of treasure among his warriors and kin.
6. His worth and due as a warrior were the greatest. (ln. 3100) This line suggests that Beowulf's worth as a king was possibly not very much. Probably the best thing he did for his people was through the awe and fear he inspired in others as a warrior. The peace that came to Geatland during his reign was due to his great power as a warrior, and the stories that would have traveled far and wide about his record with the killing of great monsters.
7. ...hung with helmets, heavy war shields and shining armor, just as he had ordered. (ln. 3139) Again, we are reminded about how Beowulf seems to be warrior first, then king. His pride causes him to put himself into battle where he doesn't belong. He should rather be sending in the young warriors for the battle experience so they can become great warriors themselves. The armor put on Beowulf's funeral pyre is symbolic of his life as a warrior and his choice to put his glory before the glory of his country.
Tuesday, September 22, 2009
Dialectical Journal 6
1. Yet the prince of rings was too proud to line up with a large army. (ln. 2345) Pride plays a huge part in Beowulf's life. It is the main motivation behind most of his accomplishments. It is for his own fame and glory that he fights and defeats the monsters in this epic. It can be argued that his pride brought him the ultimate glory in the end. Dying in battle with a dragon would make an interesting song for poets in the future, and it could even make Beowulf as famous as Sigemund.
2. He was helplessly placed to set to rights the wrong committed... (ln. 2464) Beowulf as a Jesus figure is reinforced here. It can be argued that Jesus had no choice in the sacrifice of his own life to save the world from sin, just as Beowulf seems to have no choice but to turn and fight the dragon. Both men's deaths result in a greater good for the people they love.
3. I marched ahead of him, always there at the front of the line; and I shall fight like that for as long as I live... (ln. 2497) Beowulf states right out that he is never going to give up his role of a warrior, which doesn't make him the best king. He would rather be out there in the thick of things, putting his own life in danger than sitting back and commanding the warriors that are sworn to protect him, like it is expected of the figure head. Although Beowulf has the potential to be a great king, it is overshadowed by the fact that he could do more for his country if he wasn't so concerned with gaining glory for himself.
4. ...enter the line of battle with his lord, his first time to be tested as a fighter. His spirit did not break... (ln. 2626) A parrallelism can be seen here between Wiglaf and Beowulf in his youth. Both young men would never flee from a battle, and even seem to find a sense of enjoyment in the fighting. For them, it is all about honor and glory, and the protection of the king. As long as there's someone else who is king, they are safe to do what they love (which is fight in battles). If the king dies, then there is the fear that they will have to take his place and lose out on the enjoyment of fighting.
5. It was never his fortune to be helped in combat by the cutting edge of weapons made of iron. (ln. 2682) The idea of weapons not helping Beowulf is seen multiple times in this epic. They could even be seen as a hinderance to him. He does his best fighting with his bare hands, as we can see in his battle with Grendel. That is the shortest battle. In his fight with Grendel's mother, he has a sword and chain mail, which hampers his ability to move around, and thus makes the battle longer. The battle with the dragon is the longest, and, in this sense, the author makes the reader work as hard as Beowulf to get to the point. This fight also lasts the longest because it is the one where Beowulf has the most weapons. Ironically, he would have a better chance without his armor, but due to the heat from the dragon's fire, it is impossible to fight without protection of some kind.
6. A warrior will sooner die than live a life of shame. (ln. 2890) This plays into the idea of warriors seeking out honor and glory. It is a disgrace for them to run and hide from a battle. Althougth, it could be argued that it was fate for them to run aways because if they hadn't the battle would have turned out differently. Beowulf might have lived and the passage of power would have turned out differently.
2. He was helplessly placed to set to rights the wrong committed... (ln. 2464) Beowulf as a Jesus figure is reinforced here. It can be argued that Jesus had no choice in the sacrifice of his own life to save the world from sin, just as Beowulf seems to have no choice but to turn and fight the dragon. Both men's deaths result in a greater good for the people they love.
3. I marched ahead of him, always there at the front of the line; and I shall fight like that for as long as I live... (ln. 2497) Beowulf states right out that he is never going to give up his role of a warrior, which doesn't make him the best king. He would rather be out there in the thick of things, putting his own life in danger than sitting back and commanding the warriors that are sworn to protect him, like it is expected of the figure head. Although Beowulf has the potential to be a great king, it is overshadowed by the fact that he could do more for his country if he wasn't so concerned with gaining glory for himself.
4. ...enter the line of battle with his lord, his first time to be tested as a fighter. His spirit did not break... (ln. 2626) A parrallelism can be seen here between Wiglaf and Beowulf in his youth. Both young men would never flee from a battle, and even seem to find a sense of enjoyment in the fighting. For them, it is all about honor and glory, and the protection of the king. As long as there's someone else who is king, they are safe to do what they love (which is fight in battles). If the king dies, then there is the fear that they will have to take his place and lose out on the enjoyment of fighting.
5. It was never his fortune to be helped in combat by the cutting edge of weapons made of iron. (ln. 2682) The idea of weapons not helping Beowulf is seen multiple times in this epic. They could even be seen as a hinderance to him. He does his best fighting with his bare hands, as we can see in his battle with Grendel. That is the shortest battle. In his fight with Grendel's mother, he has a sword and chain mail, which hampers his ability to move around, and thus makes the battle longer. The battle with the dragon is the longest, and, in this sense, the author makes the reader work as hard as Beowulf to get to the point. This fight also lasts the longest because it is the one where Beowulf has the most weapons. Ironically, he would have a better chance without his armor, but due to the heat from the dragon's fire, it is impossible to fight without protection of some kind.
6. A warrior will sooner die than live a life of shame. (ln. 2890) This plays into the idea of warriors seeking out honor and glory. It is a disgrace for them to run and hide from a battle. Althougth, it could be argued that it was fate for them to run aways because if they hadn't the battle would have turned out differently. Beowulf might have lived and the passage of power would have turned out differently.
Lit. Elements
Epigram: a short poem or verse that seeks to ridicule a thought or event, usually with witticism or sarcasm
Example: “Sir, I admit your general rule,
That every poet is a fool,
But you yourself may serve to show it,
That every fool is not a poet.” -Samuel Taylor Coleridge
Ambiguity: an expression whose meaning cannot be determined from its context, or open to two or more interpretations
Example: And then a plank in reason, broke,
And I dropped down and down--
And hit a world at every plunge,
And finished knowing--then--
[she lost conciousness]
[she ended up finding out something]
[she did not know anything anymore] -Emily Dickinson
Example: “Sir, I admit your general rule,
That every poet is a fool,
But you yourself may serve to show it,
That every fool is not a poet.” -Samuel Taylor Coleridge
Ambiguity: an expression whose meaning cannot be determined from its context, or open to two or more interpretations
Example: And then a plank in reason, broke,
And I dropped down and down--
And hit a world at every plunge,
And finished knowing--then--
[she lost conciousness]
[she ended up finding out something]
[she did not know anything anymore] -Emily Dickinson
Monday, September 21, 2009
Dialectical Journal 5
1. If any retainer made bold to look her in the face...death qualms in an evil display. (ln. 1933) These lines play into the theme of the roles of women. While the role of the queen is to make peace, Modthryth creates chaos among men by killing off any who look at her. This provides us with a direct contrast to the other queens in the epic, as well as comparing her with Grendel's mother. Both women do the opposite of what is expected of a woman by killing certain men/warriors. But, the society of warriors is more accepting of Modthryth than of Grendel's mother causing them to marry her off to Offa, rather than killing her like the hag. While Modthryth is considerably tamed by her marriage, Grendel's mom never gets the chance to do great things because of her death (and also because she is a monster).
2. And although he got away to enjoy life's sweetness a while longer... (ln. 2096) This is ironic because there was nothing even remotely sweet about the remainder of Grendel's life. He had just suffered the humiliation of having his arm ripped off in battle. That humiliation combined with the pain he undoubtedly felt would have made the end of his life a living hell (not that it wasn't already with his life as an exile). Maybe that's why Beowulf calls the end of Grendel's life sweet. He knows that Grendel's suffering as an outcast is coming to an end, and Grendel can find peace in the fact that in death, everyone is made equal.
3. ...my time had not yet come. (ln. 2141) This is an allusion to various books of the New Testament of the Bible. Jesus mentions many times that his time has not yet come, and different scenes are described where he escapes because of this. The allusion reinforces the idea of Beowulf being chosen by God, or even being a Jesus figure. It also brings in a connection to the Bible that we haven't seen yet, since most of the allusions have been to the Old Testament. This could suggest a turning point in the epic.
4. ...a gem-studded sword in the Geat treasury. This he laid on Beowulf's lap and then rewarded him... (ln. 2193) This line suggests that there is a deeper meaning to the sword presented to Beowulf. The way it is written makes the sword seem much more important than the land, the hall and throne, etc. Giving Beowulf the sword is symbolic of Hygelac's trust in him and the faith that he has that Beowulf will make a great ruler. It also suggests that Hygelac knows that Beowulf will need it for a greater purpose one day. The sword is a protector that gets him through great battles.
5. ...grew old and wise as warden of the land... (ln. 2209) This line suggests that, while Beowulf may have been a good king, he didn't do his duties as traditionally as one might expect. Instead of just being a figurehead, he was the "warden of the land," keeping the evil things out and the wealth within his country. Eventhough this could be considered a good thing, it isn't the king's place to fight, it is the duty of his warriors who have pledged their allegiance to him and their country. Beowulf might be a good king, but he has trouble giving up the ways of a warrior.
2. And although he got away to enjoy life's sweetness a while longer... (ln. 2096) This is ironic because there was nothing even remotely sweet about the remainder of Grendel's life. He had just suffered the humiliation of having his arm ripped off in battle. That humiliation combined with the pain he undoubtedly felt would have made the end of his life a living hell (not that it wasn't already with his life as an exile). Maybe that's why Beowulf calls the end of Grendel's life sweet. He knows that Grendel's suffering as an outcast is coming to an end, and Grendel can find peace in the fact that in death, everyone is made equal.
3. ...my time had not yet come. (ln. 2141) This is an allusion to various books of the New Testament of the Bible. Jesus mentions many times that his time has not yet come, and different scenes are described where he escapes because of this. The allusion reinforces the idea of Beowulf being chosen by God, or even being a Jesus figure. It also brings in a connection to the Bible that we haven't seen yet, since most of the allusions have been to the Old Testament. This could suggest a turning point in the epic.
4. ...a gem-studded sword in the Geat treasury. This he laid on Beowulf's lap and then rewarded him... (ln. 2193) This line suggests that there is a deeper meaning to the sword presented to Beowulf. The way it is written makes the sword seem much more important than the land, the hall and throne, etc. Giving Beowulf the sword is symbolic of Hygelac's trust in him and the faith that he has that Beowulf will make a great ruler. It also suggests that Hygelac knows that Beowulf will need it for a greater purpose one day. The sword is a protector that gets him through great battles.
5. ...grew old and wise as warden of the land... (ln. 2209) This line suggests that, while Beowulf may have been a good king, he didn't do his duties as traditionally as one might expect. Instead of just being a figurehead, he was the "warden of the land," keeping the evil things out and the wealth within his country. Eventhough this could be considered a good thing, it isn't the king's place to fight, it is the duty of his warriors who have pledged their allegiance to him and their country. Beowulf might be a good king, but he has trouble giving up the ways of a warrior.
Sunday, September 20, 2009
Dialectical Journal 4
1. ...the hart in flight from pursuing hounds will turn to face them with firm set horns and die in the wood rather than dive beneath its surface. (ln. 1369) Not only does this reinforce the evil that lurks in the lake, but it also reminds the reader of the idea that the duty of the king is not to enter into battle. The country can't risk losing a leader and figurehead. Instead, he must turn around and face his kingly duties of commanding his warriors, rather than fighting with them. The king would have to have a huge amount of trust in his warriors to be willing to put the good of his country, and even his own life, in their hands.
2. Grendel's mother. The author doesn't actually give the hag a name, and there could be many reasons for this. It could be argued that she is (for the most part) called Grendel's mother because that is what she associates herself with. It seems clear to me, as a reader, that she idolized her son. It is her love for him, and her grief over his death, that causes her to face her fear of people and attack Heorot in her desire for revenge. It can also be argued that she isn't evil at all. Except for the fact that she's a monster, there's nothing that suggests that she has done anything wrong. Her actions are the same as any other warrior/hero in Heorot who seek revenge for the death of their kinsmen, but she is looked down on by them because of her monster status.
3. The wide water, the waves and pools, were no longer infested once the wandering fiend let go of her life and this unreliable world. (ln. 1620) Here, the idea of Beowulf being a priest/Jesus figure is reinforced. The death of Grendel's mother and the disappearance of the monsters from the lake is symbolic of a purification. Now that two of the more powerful monsters are dead and no longer raiding Heorot, it can go on with its daily activity. There isn't the fear at the back of everyone's mind anymore that they might be taken and eaten by a monster.
4. Happiness came back, the hall was thronged, and a banquet set forth; black night fell and covered them in darkness. (ln. 1788) This is a foreshadow to the blood feud that is coming to Heorot. For right now, everyone is happy about the victory over the monsters and they can drink and eat and enjoy themselves, but later there will be jealousy between the great and the not so great. Families will be ripped apart by the need of some to be able to prove themselves. But, the way they go about proving themselves is not the traditional way, and it will create chaos in Heorot.
5. ...he put no blame on the sword's cutting edge. He was a considerate man. (ln. 1811) The way this epic talks about the named swords almost makes them seem human, or like they have feelings. The way this line is read makes it seem like Beowulf is being considerate to the sword, rather than to its owner. Earlier in the story it also talks about how the sword has to be called, which is also a human quality. These swords are less like weapons than they are fellow warriors to the person who is brave enough to bear them into battle.
2. Grendel's mother. The author doesn't actually give the hag a name, and there could be many reasons for this. It could be argued that she is (for the most part) called Grendel's mother because that is what she associates herself with. It seems clear to me, as a reader, that she idolized her son. It is her love for him, and her grief over his death, that causes her to face her fear of people and attack Heorot in her desire for revenge. It can also be argued that she isn't evil at all. Except for the fact that she's a monster, there's nothing that suggests that she has done anything wrong. Her actions are the same as any other warrior/hero in Heorot who seek revenge for the death of their kinsmen, but she is looked down on by them because of her monster status.
3. The wide water, the waves and pools, were no longer infested once the wandering fiend let go of her life and this unreliable world. (ln. 1620) Here, the idea of Beowulf being a priest/Jesus figure is reinforced. The death of Grendel's mother and the disappearance of the monsters from the lake is symbolic of a purification. Now that two of the more powerful monsters are dead and no longer raiding Heorot, it can go on with its daily activity. There isn't the fear at the back of everyone's mind anymore that they might be taken and eaten by a monster.
4. Happiness came back, the hall was thronged, and a banquet set forth; black night fell and covered them in darkness. (ln. 1788) This is a foreshadow to the blood feud that is coming to Heorot. For right now, everyone is happy about the victory over the monsters and they can drink and eat and enjoy themselves, but later there will be jealousy between the great and the not so great. Families will be ripped apart by the need of some to be able to prove themselves. But, the way they go about proving themselves is not the traditional way, and it will create chaos in Heorot.
5. ...he put no blame on the sword's cutting edge. He was a considerate man. (ln. 1811) The way this epic talks about the named swords almost makes them seem human, or like they have feelings. The way this line is read makes it seem like Beowulf is being considerate to the sword, rather than to its owner. Earlier in the story it also talks about how the sword has to be called, which is also a human quality. These swords are less like weapons than they are fellow warriors to the person who is brave enough to bear them into battle.
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