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Beowulf (Signet Classics)

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Beowulf is the earliest extant poem in a modern European language reflecting a feudal, newly Christian world of heroes and monsters, blood and victory, life and death. Its beauty, power, and artistry have kept it alive for more than thirteen centuries.


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About the Author:

Burton Raffel has taught English, Classics, and Comparative Literature at universities in the United States, Israel, and Canada. His books include translations of Beowulf, Horace: Odes, Epodes, Epistles, Satires, The Complete Poetry and Prose of Chairil Anwar, From the Vietnamese, Ten Centuries of Poetry, The Complete Poetry of Osip Emilevich, Mandelstram (with Alla Burago), and Poems From the Old English and The Annotated Milton; several critical studies, Introduction to Poetry, How to Read a Poem, The Development of Modern Indonesian Poetry, and The Forked Tounge: A Study of the Translation Process; and Mia Poems, a volume of his own poetry. Mr. Raffel practiced law on Wall Street and taught in the Ford Foundation’s English Language Teacher Training Project in Indonesia.
Burton Raffel has taught English, Classics, and Comparative Literature at universities in the United States, Israel, and Canada. His books include translations of Beowulf, Horace: Odes, Epodes, Epistles, Satires, The Complete Poetry and Prose of Chairil Anwar, From the Vietnamese, Ten Centuries of Poetry, The Complete Poetry of Osip Emilevich, Mandelstram (with Alla Burago), and Poems From the Old English and The Annotated Milton; several critical studies, Introduction to Poetry, How to Read a Poem, The Development of Modern Indonesian Poetry, and The Forked Tounge: A Study of the Translation Process; and Mia Poems, a volume of his own poetry. Mr. Raffel practiced law on Wall Street and taught in the Ford Foundation’s English Language Teacher Training Project in Indonesia.

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From John McNamara’s Introduction to Beowulf

 

Even more perplexing is the question of values and beliefs in the poem. The world of Beowulf is the world of heroic epic, with its legendary fights among larger-than-life figures, both human and monstrous, its scenes of feasting in great beer halls presided over by kings, its accounts of bloody feuds trapping men and women alike in cycles of violence, its praise of giving riches to loyal followers rather than amassing wealth for oneself, its moments of magic in stories of powers gained or lost—and over all, a sense of some larger force that shapes their destinies, both individual and collective. Readers have often looked upon this long-gone heroic world for a glimpse of a pagan past in Northern Europe before Christianity was brought by foreign missionaries, yet the poem is filled with references to the new religion and the power of its God. This tension between the ancient past and what was, in the time of the poet, a new worldview disturbed many romantic and nationalistic critics in the nineteenth and early twentieth centuries. They sought in Beowulf the origins of Germanic, including Scandinavian, culture—or at least clues from which that culture could be reconstructed. Yet many were for the most part frustrated, for they saw the epic of Northern antiquity “marred” by the intrusions of foreign beliefs and values, such as the Christianity imposed by missionaries from the Mediterranean South, and equally “marred” by the fantastic fights with monsters in the center of the poem, while the historical materials that most interested them were placed on the outer edges. In this view, the poem simply was not the poem that it should have been.

 

However, the great work of Friedrich Klaeber, and especially the influence of Tolkien, cited above, would change all that. In recent times, scholars have not only stressed the Christian element as integral to the poem as a whole, but they have spent enormous energy in ferreting out its sources and functions. All of which brings us back, not just to the question of the poet, but more importantly to the question of the audience. After all, the poet was composing the work for a community that already shared certain core values, though those values appear at times to emerge from a moment of cultural transition between the memory of the old and the power of the new. So, once again, we are faced with complexity, and attempts to reduce Beowulf to some single, or at least predominant, worldview cannot explain the creative tensions in this complexity.

 

Yet there are further questions about audience. Did it consist, as some scholars have proposed, of people so well versed in Christian teachings, and even in learned theology, that it would have been a monastic community? The answer is by no means clear. We do have the famous letter from Alcuin to the monks of Lindisfarne (797) enjoining them not to include secular heroic narratives in their entertainments. But we also have the even more famous story of the poet Caedmon in Bede’s History of the English Church and People (731), which shows the members of the monastery at Whitby singing narrative lays, while accompanying themselves on the harp. Their lays must have been secular since it was only after the miracle of Caedmon’s poetic inspiration that Christian biblical narratives were set to traditional Anglo-Saxon poetic forms. Such a community would not only house scholars, as well as monks with considerably less education, but also the monastic familia was made up of all the lay people—men, women, and children—who occupied and generally worked the lands surrounding (and dependent on) the monastery.

 

Our modern view of medieval monasteries has been shaped by later reforms, in which walled structures often shut reclusive monks in cloistered protection from the temptations of the larger world. But in Anglo-Saxon England, the monasteries were generally open to the social world, and the Rule of St. Benedict lays great stress on the need to extend hospitality to all who come to the community. We also have depictions in monastic works, such as lives of the saints, of storytelling events that included monks and laypeople alike. Thus, even if one were to claim that Beowulf was aimed at a monastic audience, it is clear that such an audience would most probably include many who were not monks. And, of course, one need not postulate a monastic audience at all in order to account for the Christian element in the poem. For the dominant ethos of the poem is a celebration of the values of heroic society, and while the poet-narrator’s comments often reflect a Christian point of view, the heroic values in the poem are in themselves primarily secular. Or do we have, once again, a complex creative tension between the two?            

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