Christianity and Paganism

in Beowulf

The heroic elegiac poem, Beowulf, is a reflection of many Anglo-Saxon ideals and concepts.
This work was written after the Anglo-Saxons were already Christianized, yet the pagan
traditions that had dominated their lives were still present in their minds. Overall, Beowulf
contains many pagan themes and concepts, but yet it also contains many clear references to
Christianity. It is an Anglo Saxon work with a peculiar spiritual atmosphere.

In order to evaluate the fusion of Christian ideas and pagan-heroic characteristics, the
development of religion in Britain must first be considered. Originally dominated by the
Celtic faith, Britains belief structure underwent a significant change with the conquest of the
Anglo-Saxons and their Germanic paganism.

In these and the following centuries, Britain was gradually converted to Christianity. The
Anglo-Saxons Christianisation began in 597. This conversion and the expression of Christian
ideas were founded on the existing pagan terminology and symbols, with pagan temples
merely stripped of their idols and used as places for Christian worship. Christianisation
involved the conversion of a king rather than the people themselves. It is in Beowulf,
composed not more than approximately 50 years after this conversion, that we are able to find
a vivid image of a society still struggling to establish their identity within a new belief
structure.

The two major societies directly depicted by the narrator of Beowulf are the Danes and the
Geats, of Southern Scandinavia, home to the epics hero, Beowulf. At first glance, the two
societies seem completely converted to the Christian faith. Both Hrothgar and Beowulf, as
representatives of their people, acknowledge the power and sovereignty of God in various
instances. Regarding his peoples plight, Hrothgar tells Beowulf: My household guard are
on the wane, fate sweeps them away into Grendels clutches - but God can easily halt these
raids and harrowing attacks!.

Christian terminology is found in the speeches of various characters throughout the poem
even regarding the final burial of Beowulf himself; ...then let us bring the body of our lord,
the man we loved, to where he will lodge for a long time in the care of the Almighty.

Moreover, the poet himself praises the divine supremacy on several occasions; Almighty
God rules over mankind and always has while denouncing pagan traditions; Oh, cursed is he

Who in times of trouble has to thrust his soul in the fires embrace, forfeiting help; he has
nowhere to turn.

As Boris Kuhne argues in his essay; The Amalgamation of Christian Ideas and Pagan Heroic
Characteristics in Beowulf, it is notable that the epic bears occasional reference to the Old
Testament but none to the New Testament. This goes counter to our knowledge of Old English
poetry such as The Dream of the Rood, which proves that the medieval Anglo-Saxon society
was well acquainted with the New Testament. Nonetheless, both societies were intrinsically
pagan; Denmark was Christianised during the beginning, Sweden close to the end of the 11th
century. The poet acknowledges this fact most notably for the Danes: as they suffer under
Grendels reign of terror, they turn to their heathen gods for help; at pagan shrines they
vowed offerings to idols, swore oaths that the killer of souls might come to their aid.
However, A.G Brodeur makes an interesting point in his book; The Art of Beowulf, that the
poet was faced with a dilemma : on the one hand, he had to recognise his subjects idolatry
and their resulting punishment; while he still wished to present them as good and noble men
for whom a god-fearing attitude was crucial. Failing to give his characters a Christian
background in their speeches would have made them appear sinful and proud to the poet as
well as to his audience. Hence, the Danes dialogues exhibit a strongly Christian colouring,
and the characters are related not as being heathens by choice but almost by innocent
ignorance: The Almighty Judge of good deeds and bad, the Lord God, Head of the Heavens
and High King of the World was unknown to them.

Pagan customs are vividly portrayed throughout the poem. The Danes and the Geats nations
practice crematory rituals as can be seen in the funeral pyres of the former Danish King Hnaef
and of Beowulf himself: The Geat people built a pyre for Beowulf, stacked and decked it
until it stood footsquare, hung with helmets, heavy war-shields and shining armour.

As R.G. Owen argues in his book Rites and Religions of the Anglo-Saxons; the Anglo-Saxons
held the belief that posthumous elevation and wealth was reflected in the funeral pyre .

The heroic individual in Beowulf is subject to two main factors, one stemmed from the
Christian and one from the pagan-heroic world. First of all, the hero depends on the attributes
God has embodied in him, his physical abilities and prowess: Beowulf was mindful of his
mighty strength, the wondrous gifts God had showered on him.

In the relation of his fights, Beowulf always acknowledges the powerful influence of God,
both favourable and adverse. Beowulf admits himself that he could never have defeated
Grendels mother without the aid of God. if God had not helped me, the outcome would have
been quick and fatal.

Various characters in the poem perceive Gods will as being a direct result of their own
actions, and it is therefore that both Hrothgar as well as Beowulf ponder over a reason for
incurring the Lords wrath when they are afflicted by a supernatural menace: the wise man
thought he must have thwarted ancient ordinance of the eternal Lord, broken his
commandment.
On the other hand, it is courage and the resulting glory that governs the life of the hero and is
celebrated in various speeches; after Aeschere has been killed and carried away by Grendels
mother, Beowulf consoles the grieving king saying: For every one of us, living in this world
means waiting for our end. Let whoever can win glory before death.

It has been argued that Beowulf conveys the attributes of a Christian saviour, a claim that is
easily refuted if we inspect the heros deeds. Indeed there are several notable annotations to
this throughout the poem. As Beowulf prepares to face the wrath of the dragon he is joined by
twelve men (alike the twelve apostles) though in his struggle for life he is abandoned by all
but one, Wiglaf.

However, although the means through which men gained fame may seem to conflict with
certain elements of Christianity, the author reconciles this fame with many references to God.
Although strength and heroism may not necessarily be Christian concepts or virtues, the
author attributes both of these to God through the speech of his characters. Hrothgar states
that Beowulf's killing of Grendel was achieved with the help of God: First and foremost, let
the Almighty Father be thanked for this sight/ The Heavenly Shepherd can work His wonders
always and everywhere. This ties Beowulf's prowess and fame back to God, and reconciles a
pagan concept to Christianity.

However, Beowulf is essentially a Germanic warrior whose actions, despite their Christian
glossing, are not of a truly self-sacrificing character. He is concerned with the courage and
honour that the heroic code demands of him; the reason for his voyage to Denmark is not
primarily to avenge and protect Hrothgar and his people, but to extend his and his lords glory.
Moreover, Beowulfs death does not deliver his people or ensure their safety but rather the
opposite, as the messenger of the heros death prophesies: Now war is looming over our
nation, soon it will be known to Franks and Frisians, far and wide, that the king is gone.
The poem features various monstrous forces for Beowulf to overcome, Grendel, Grendels
mother and lastly the bloodthirsty dragon. Monsters would generally be regarded as part of a
pagan cult but the Old Testament bears note to similar demons. As Kuhne points out in his
essay; Grendel clearly constitutes the direct opposite of the Christian spirit: he abhors the joy
and warmth of the human community, especially enhanced through the scops song about the
Creation. He glories in slaying and destruction for its own sake; and as a descendant of Cain
he bears the curse of God. There are also pagan elements to be found here : Out of the curse
of Cains exile there sprang ogres and elves and evil phantoms and the giants too.

Another such fusion is to be found on the sword hilt depicting he annihilation of the giants
through the Flood as seen near the beginning of the story of Noah, Genesis 6.4. They
suffered a terrible severance from the Lord; the Almighty made the waters rise, drowned them
in the deluge for retribution.

Beowulf exhibits different pagan concepts such as wyrd and vengeance, each of which
plays a central role in the narrative. These concepts, however, seem to be tied in with the
elements of Christianity exhibited in the work. The author reconciles many pagan concepts
with regard to elements of Christianity despite their sometimes obvious and direct contrast.
Perhaps this was done to show the way in which both pagan concepts and Christianity were
interrelated. As Thomas D. Hill states in his essay The Christian Language and Theme of
Beowulf, the Beowulf poet is presenting a radical synthesis of pagan and Christian history-
which is seemingly without parallel in Anglo Saxon or Anglo-Latin literature.