The Final Lines From Beowulf 's Speech

In the clash between the “captain of evil” (Beowulf 749) and the “earl-troops leader” (Beowulf 790), Grendel and Beowulf, the author’s meticulous word choice in the excerpt serves as amplifiers for the two characters’ distinct traits and abilities. As one of the literary tools for amplification, the kenning employs figurative language in place of names throughout the text. The kenning is more commonly utilized for the character of Grendel, otherwise known as the “shadow-stalker” (Beowulf 704),“terror-monger” (Beowulf 765), and “dread of the land” (Beowulf 761); these epithets explicitly magnify the mysteriously supernatural evil that Grendel embodies. From the beginning of the excerpt to line 750, the vivid imagery creates and develops Grendel’s

2. The poet used distinctive language to differentiate Grendel and Beowulf’s movements. During their battle these differences seem to set them apart in terms of glory. The poet describes Grendel’s movements in a grotesque and stark way. “Grendel came greedily loping,” (line 711) and “… he grabbed and mauled a man on his bench… and gorged on him in lumps,” (lines 740-2) are examples of how the poet uses specific language to describe Grendel’s movement. However the poet describes Beowulf’s movements in an almost glorified way. “… he had

evil. The imagery the author uses for Grendel creates an eerie kind of tone. This can be seen in line 39; The author writes, “Grendel, who haunted the moors, the wild/Marshes and made his home in a hell…” For Beowulf, the author also establishes the tone through imagery. The author displays Beowulf’s powerful presence in lines 157-159 where it says “Beowulf arose, with his men/Around him, ordering a few to remain/With their weapons…” The imagery the author uses for both Grendel and Beowulf not only allows us to see how different their presences are, it shows how different the tone is when both are

The Bible has been translated into 451 languages, sold over 6 billion times, and depicted in over 40 movies. The Bible and the crucifixion of the Messiah are prominent aspects in cultures all around the world today. The death, burial, and resurrection of Jesus Christ has been translated, dramatized, televised, adapted, and cartooned. In “The Dream of the Rood,” translated by R.M. Liuzza, the Biblical cross comes to life to tell its own version of Christ’s death and resurrection. The author recreated the Biblical account to appeal to the Anglo-Saxon warrior group to effectively convert them. However, the story from the cross’s perspective matches the crucial material of the Biblical account of the crucifixion without defaming Christ.

The night after the day of Grendel’s first attack, some of Hrothgar’s warriors fled Herot’s halls. The wisest fled-knowing that if they sought refuge someplace away from Herot,

Beowulf and Grendel are two different stories, and characters, who look at the same situation in polarized ways. Each character has their own story that is written from different time periods: the Anglo-Saxon time period and America in the 1970’s. Both of these time periods have different attributes that make them special; the Anglo-Saxon time period consists of the literary movement of the epic poem and America in the 1970’s consists of the literary movement known as postmodernism. Beowulf is shaped by the Anglo-Saxon time period through its use of the heroic code and religious influences and Grendel is shaped by the American 1970’s time period through its use of metafiction and an unreliable narrator.

“The Son was victorious in venturing forth, / mighty and triumphant when he returned with many, / a company of souls to the Kingdom of God” (150-152).

Jeanette Brock’s article, ‘The Dream of the Rood and the Image of Christ in the Early Middle Ages,” suggests that the author of “Dream of the Rood” had a missionary purpose to expose Christ as a warrior suiting for armor. This indication counter opposes the meek, human nature of Jesus as it is exemplified in the Bible. Furthermore, she compares this poem to other medieval poetry such as “Beowulf”. She explains the ‘rood’ becoming a warrior and defeating death simply gives a message of hope. Brock’s emphasis remains with the concept that during the Middle Ages, the perception of dying as a warrior was seen

In my reading of Beowulf and Grendel, I come to find that they are both very intriguing books that had me on the edge of my seat the whole time anticipating to see what would happen next. The tone set an overall general mood throughout the two narratives, as well as the different settings. Throughout the two books some major things stuck out to me, one being the concept of Good vs. Evil, and the other being the exertion to truly find one’s self. In municipals of ways Beowulf is nothing but a long poetic composition center upon a hero who which in this case was Beowulf who in the tale achieved a great deal of accomplishments. It is about the many obstacles that a self-oriented, arrogant, monumental warrior, and the demons/dragons of hell itself.

One aspect of British culture of the Medieval times was the stereotypes of gender and certain expectations in gender roles. For example, the poet of “The Dream of the Rood” used masculine and feminine language to show position of power (masculine) and powerlessness (feminine). Christ and the Cross shift back and forth between having power and not; both being weakened and defeated by an opposing force, but then rising up to gain honor and victory. The Cross was demoted to the status of a woman and shamed for being “[h]elpless and unable to act on his own volition [and] must perform according to the dictates of his captors” (Hawkins) when the enemy put Christ on the Cross. It reflects the belief that women or even feminine men are weak, cowardly, and

In “The Dream of the Rood,” translated by R.M. Liuzza, the Biblical cross comes to life to tell its own version of Christ’s death and resurrection. The author changed the Biblical account to appeal to the Anglo-Saxon warrior group to effectively convert them. However, the story from the cross’s perspective in many ways matches the Biblical account of the crucifixion without

Incorporating traditional Anglo Saxon beliefs of heroism with the image of Christ on the cross allows the poet of The Dream of the Rood to effectively communicate the benefits of Christianity to pagan warriors. By comparing characteristics, duties, and treatment of heroes in Beowulf and the Battle of Maldon to the depiction of Christ in The Dream of the Rood, it becomes evident that the image of Christ is altered to mirror that of heroic warriors. Through this melding of heroic beliefs and Christianity, the poet of Rood is able to show how Christ can become the ultimate ring giver or Lord.

Kennings and alliteration are utilized to portray a theme of outsiders being evil and dangerous. Grendel, an outcast of society, is angered by a celebration in the king, Hrothgar’s hall. Grendel comes to Hrothgar’s hall every night for twelve years to wreak havoc among the hall and disturb the king. Beowulf comes to the hall with a group of his men to rid of the monster. Grendel comes at night, filled with rage and anger to disrupt the happiness of the hall. A kenning is used to alienate Grendel: “God-cursed Grendel came greedily loping. / The bane of the race of men roamed forth,” (711-712). Anglo-Saxon literature fears the unknown and the dangerous. The kenning of “God-cursed” associates Grendel with being an outcast, by mentioning that Grendel has been outcast

‘The Dream of the Rood’ has been marveled as one of the finest religious poems from the Anglo-Saxon time period. The poem itself shows the contrast between the Pagan religion and Christianity and the overlap of religious symbols between them. It follows the crucifixion of Jesus and the dreamer’s journey to finding faith. The rood is seen as the backbone of the crucifixion and is depicted as being praised more than Christ. Using the literary devices of kenning and alliteration the author highlights the heroic nature of the rood, the dreamer’s gradual progression to optimism and the struggle of the people of the time to remove Pagan traditions in literature.

The consequence of their loyalty leads the warriors of the Maldon to death. Likewise, the Rood also follows Christ in his suffering and to his death. It states, ¡°standing in a sweat of blood/ I was all wounded with shafts¡±(The Rood, 57). Indeed, that ¡°sweat of blood¡± belongs to the Rood and its ¡°wounded¡± body identifies with that of the Christ¡¯s. In fact, while having the knowledge of the inevitable tragedy, the heroes of the Anglo-Saxon literature neglects to heed to their fear of death. What defines a hero in this period pertains to facing the ¡°wierd.¡± Rather than a resignation in giving up their lives, they participate actively in order to live out their given role, to fulfill what they have promised to do. Indeed, the heroes of the Maldon are ¡°fated [to] fall¡±(Maldon, 4). In the face of their inevitable doom, these heroes state ¡°in right good time dost thou recall us to our allegiance¡±(Maldon,232). This ¡°allegiance¡± to serve the lord cannot be forfeited even when the lord no longer lives. Regardless of the tragic consequences, these heroes choose to suffer. The Rood indicates, ¡°wry wierds a many I underwent¡± in revealing its active role in its fate (The Rood, 56). The Rood states that ¡°[it] underwent],¡± have chosen to suffer with Christ.