Vengeance And Vengeance In Beowulf

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In the Anglo-Saxon epic poem Beowulf, the stupendous hero’s many great deeds often appear to be for other’s benefit, yet Beowulf’s final conquest exposes his lust for glory and fame, thereby showing his lack of concern for anything else. This lust for immense glory and fame feeds his ego and causes his death and the imminent downfall of his great people the Geats.

The Anglo-Saxons’ cultures and traditions are rooted in their beliefs of the perfect hero. Their ideal hero has many key characteristics influenced by their culture including courage, strength, bravery, thick skin, loyalty, humbleness, and the ability to create strong trustworthy friendships. Beowulf is an epic poem that exhibits the ideal Anglo-Saxon hero. The Anglo-Saxon traditions illustrated in Beowulf accurately represent the Anglo-Saxon traditions of the time period. This is accomplished through the distinct correlation of heroic characteristics between Beowulf and the culture’s traditional depiction of an Anglo-Saxon hero.

In today’s society, we see violence as a way to cope with all types problems. Humans have used violence as a way to resolve issues since ancient times. The poem “Beowulf” was written between the eighth and eleventh century by an anonymous author. The poem recounts the story of a brave warrior, named Beowulf, who battles three great monsters. Two of the monsters, Grendel and Grendel’s Mother, terrorize the people of Daneland and the third monster, the Dragon, lives in Beowulf's homeland. The epic poem “Beowulf” illustrates and normalizes the idea of violence within the Pagan Warrior Culture.

As him and his men see the shining reflection of the Danes’ spears, Beowulf feels and interprets the uncertainty they feel, for he is this mysterious man showing up to this island filled with turmoil. As the Geats are reluctantly let in, Beowulf introduces himself and gives detailed backgrounds of his many battles, flaunting his accomplishments and emphasizing his triumphs. In the midst of his storytelling he says, “‘I had a fixed purpose when I put to sea. / As I sat in the boat with my band of men, / I meant to perform to the uttermost / what your people wanted or perish in the attempt / in the fiend’s clutches. And I shall fulfil that purpose, / prove myself with a proud deed / or meet my death here in the mead-hall’” (43).

Beowulf, the defender of Hrothgar and Heorot, exhibits far more complicated (and less sincere) shades of revenge than the Grendel’s mother. At the end of the day, Beowulf’s goal is to become the preeminent warrior in all the land. In his society, the only way to gain such widespread celebrity is through courageous and self-endangering acts. Beowulf masks these deeds with a façade of seeking revenge; he supposedly comes to Heorot to save the Danes from Grendel’s terror, but his true motives lie in becoming a hero. His reward is not the pride of doing a good deed; Beowulf is rewarded with lavish and expensive gifts.

Many people who read the poem Beowulf would probably find it hard to find similarities between the poem and life in modern America. How could one compare an ancient Anglo-Saxon culture with the sophisticated world that we are living in today? But, if we look closely, we may be able to pinpoint some parallel between the two societies. This essay will discuss the topics of warrior life, the “bad guy,” and social similarities. One might wonder how a warrior culture might be similar to our own? But if we consider American culture, we are actually still very war-like. We have a strong military system built to protect our country and the people that make it up. We are also known for going to the aid of other

When Beowulf is helping Hrothgar get his vengeance, he attacks Grendel, “saw that his strength was deserting him, his claws, Bound fast, Higlac’s brave follower tearing at his hands.” (Beowulf, page 36). Beowulf fights Grendel with his hands because he promised Hrothgar that he would help him obtain his vengeance. Beowulf gets his fame, wealth and glory for his victory over Grendel which was achievable through Hrothgar’s desire for vengeance against the monster. After the battle with Grendel, Hrothgar spoke to Beowulf, “Glory is now yours, Forever and ever; your courage has earned it, And your strength.” (Beowulf, page 42). Hrothgar praises Beowulf for granting his desire of vengeance on Grendel and awards him. He tells Beowulf that he has earned glory and wealth by helping him in destroying Grendel.

Vengeance is punishment inflicted or a retribution exacted for an injury or wrong. Or better known by the saying “eye for an eye”. I feel that Grendel’s mother was morally right for seeking vengeance for her son. Any mother would feel that way, I know mine would.

Many readers of the poem Beowulf may find it difficult to distinguish the 'good' kings from the rest – indeed, almost every man who holds a throne in the epic is named at one point or another to be 'good'. By examining the ideals of the time period as identified by the 'heroic code', it becomes clearer that a truly 'good' king is one who generously distributes treasure and weaponry to deserving retainers to honour courage and strength displayed in battle and to encourage the defense of the kingdom (Intro). When Beowulf ascends the throne of the Geats, the heroic traits of courage and strength for which he was so highly praised as a warrior do not serve well in making him a good king. Indeed, by exhibiting the traits of a thane, that is, by

While today revenge is regarded as an impolite and impractical practice, in times past it was normalized, even celebrated. Kazuo Ishiguro’s The Buried Giant and the acclaimed Anglo-Saxon poem Beowulf describe vengeance as a ceremonious cornerstone of British, Saxon, Geat, and Danish society. In these societies partaking in revenge was widely regarded as noble and morally upright, though from a modern perspective these acts of vengeance would be regarded a petty and unjust. While characters in both The Buried Giant and Beowulf liberally practice and celebrate revenge, Ishiguro and Beowulf’s Anglo-Saxon author seem to critique the medium which their characters observe.

The oldest of the great lengthy poems written in English and perhaps the lone survivor of a genre of Anglo-Saxon epics, Beowulf, was written by an unknown Christian author at a date that is only estimated.  Even so, it is a remarkable narrative story in which the poet reinvigorates the heroic language, style, and values of Germanic oral poetry.  He intertwines a number of themes including good and evil, youth and old age, paganism and Christianity and the heroic ideal code, into his principal narrative and numerous digressions and episodes; all of which were extremely important to his audience at the time.  Vengeance, part of the heroic code, was regarded differently by the two distinct religions.

Warriors are considered among the bravest of men. In the Anglo-Saxon community, the warriors were of the most respected class, and made up the foundation for their way of living. Anglo-Saxon warriors would not stop fighting until either they were victorious or they were dead. Written during this Anglo-Saxon period, the epic Beowulf contains many pagan ideals, in addition to several references to Christian philosophy. Beowulf is a tale of dual ordeals; an external fight against treacherous enemies, and an internal struggle with human tendencies of pride, greed, cowardice, and betrayal. The story intertwines them with both pagan and Christian beliefs.

Beowulf’s last test of courage comes in his old age when his people are threatened by a “mighty” dragon. Beowulf felt as if something he had done had caused the irascible beast to wreck havoc on his people, “killing and destroying” them and their homes with its “molten” breath. Knowing what had to be done, Beowulf bravely faced the dragon, while all of his people, except for one, fled in fear. His last battle, which ended in death, displayed Beowulf’s unwavering courage, the type that every hero should possess.

Another representation of wanton and destruction is seen when Beowulf speaks about Ongentheow’s sons and how they , encompassed Hreasnahill with orchestrated surprise attacks on every given opportunity, savagely crusading ,they were determined not to make peace, going from ever “wale-road”(10) entrance to the next (2475-78). Monstrous behaviors that are of the nature of wanton destruction are determined by the motives of the one being violent, although violence alone is not deemed monstrous but violence without a justified cause is, with the exception that it is a man and not woman.