CHRISTIANITY IN THE ANGLO-SAXON PERIOD AND IN BEOWULF

Pablo Barquero Bote

English Literature VI/ Culture and civilisation II / History of the English Language II

INTRODUCTION

This essay will discuss the following topic: Christianity in the Anglo-Saxon
period and in the poem Beowulf. In relation to the content, the first section will consist
of an analysis of the Gregorian Mission and the establishment of the Christian religion
in the Anglo-Saxon period. Then, the second one will deal with Christian elements in
"Beowulf", such as references to God and Christian religion, the similarities between
Beowulf and Jesus, and the comparison between Grendel and Cain. The third section of
the essay will consist of a syntactic analysis of some quotes from "Beowulf". Finally,
this paper will end with a conclusion, in which the importance of the Christianity itself
will be explained.

1. GREGORIAN MISSION

It was a missionary reinforcement sent by the Pope Gregory to the Anglo-Saxon

people in the year 596 AD. It was leaded by Augustine, and the main objective was to
convert Anglo-Saxon people into Christian religion. It came to replace the polytheism
that had been established over the 5th and 6th century with the arrival of the Anglo-
Saxons.

Augustine, the first Archbishop of Canterbury, took up his job in 597 AD, and in
601, he baptised the first Christian Anglo-Saxon king, Æthelberht of Kent. His wife was
Bertha, the Charibert's daughter, one of the Merovingian kings of the Franks. She was a
Christian and had returned to its original state a church from the Roman era in order to
dedicate it to Saint Martin of Tours, who was an important Catholic Bishop. It should be
noted that Æthelberht was still a pagan, but he let her wife worship to her God.
According to one of the Bertha's biographers, maybe under the influence of his wife,
Æthelberht ordered Pope Gregory I to send some missionaries in order to convert

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Anglo-Saxon people. Then, he sent Augustine along with forty monks to do so in 596
AD.

The majority of the historians that researched on this topic say that was Gregory
the one who ordered to carry out this mission, but the reasons why he did it are not
really certain yet. Some of them think that he wanted to increase the number of
Christians and to spread the papal power through the British Isles. For his part,
Venerable Bede tells us in his "History of the English Church and People" that Gregory
saw some slaves in a slave market in Italy, and because of that, he got inspired to
convert those people. The Pope was told that they were Angles, but he said: "they are
not Angles but angels".

Few months later, Augustine came back to Rome from Provence because he and
his group were not sure about the mission, and asked if it was possible to surrender.
However, Gregory encouraged them to continue, and Augustine and the rest of his
group agreed. In 597, they landed on the Island of Thanet. When those missionaries
arrived, King Æthelberht allowed them to stay and preach in his town of Canterbury. By
the end of the year, he had converted himself, and Augustine was consecrated as a
bishop at Arles. Furthermore, around 10,000 of Æthelberht's subjects underwent
baptism.

After those happenings, Augustine send a report to Pope Gregory to inform him
about the things he had achieved and the role he was taking. In 601, Mellitus and Justus
gave Augustine the Pope's replies, which was a pallium (an ecclesiastical vestment in
the Catholic Church) and several presents like vessels, books, relics etc. Pope Gregory
asked the new archbishop to send twelve suffragan bishops as soon as possible, and a
bishop to York, who should also have another twelve bishops as well. Nonetheless,
Augustine did not execute the requests made by Gregory, nor he settled the primatial
see at London, and Londoners remained pagan. After that, Augustine named Mellitus as
the bishop of London, and Justus as the bishop of Rochester.

Pope Gregory also wanted to issue some commands related to heathen temples
and its usages. He suggested those native temples to be Christianised and asked
Augustine to Christianise pagan practises, as much as possible into dedication
ceremonies or feasts of martyrs. Then, Augustine rebuilt an old church at Canterbury as
his cathedral and founded a monastery connected to it. He also restored a church and

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established the monastery of St. Peter and St. Paul. He died before founding it, and he
was buried there.

In 616, Æthelberht passed away, and the kingdom of Kent and the associated
Anglo-Saxon kingdoms which Kent had influence over became pagan again for several
decades. After Æthelberht's death, her daughter married Edwin, the king of the
Northumbrians. Around the year 627, Paulinus, the bishop who accompanied her north,
had converted many Northumbrian people, including Edwin. Later on, in 633, Edwin
died, and his wife and Paulinus had to flee to Kent. Even though the missionaries could
not stay in all the places they had evangelised, they had established Christian religion in
Kent and its surroundings, contributing a Roman tradition to the practice of Christianity
in Britain.

2. CHRISTIAN ELEMENTS IN BEOWULF

In the poem "Beowulf" many elements of Christian philosophy are seen. The
story of Christ is included into Beowulf symbolically, with features from Christ's life
happening in Beowulf's story. The poem has many ideals from the Holy Bible, and
Beowulf represents most of them. Also, his enemy Grendel plays an important role due
to the fact that he symbolises evil perfectly.

2.1 REFERENCES TO GOD AND CHRISTIAN RELIGION IN BEOWULF

Throughout the story, the narrator and Beowulf are constantly addressing to
God, who is considered to be Beowulf's protector.

"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. Oh Cursed is he who in time of trouble
had thrust his soul into the fire's embrace, forfeiting help: he has nowhere to turn. But
blesses is he who after death can approach the Lord and find friendship in the Father's
embrace."

(Seamus, Heaney. 180-188, 2007)

The narrator is trying to say in a sad tone that he feels sorry for the pagan
ancestors in the Anglo-Saxon society, who did not have the chance to seek help from
God. Those who are pagan will go to hell, whereas those who are Christian will go to
heaven.

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 "But the Lord was weaving a victory on his war-loom for the Weather-Geats"
(696-697). In the Scandinavian culture, weaving, spinning and threads were kennings
(metaphors) used for life and fate. Thus, the fate that God was forecasting was the
victory of the battle between Beowulf with Grendel.

Once Beowulf has cut Grendel's arm and shoulder off, he refers to God thanking
him what just had happened after the battle: "If God had not helped me, the outcome
would have been quick and fatal" (1657-1658). He is hinting that thanks to the powers
and abilities that God had given him, he defeated Grendel, his mother and the dragon.
Then, he also states "most often He has guided the man without friends", saying that there is
a mystical power that is protecting him, God. Nevertheless, there is also a perception
that God's protection needs to be earned. A warrior has to be loyal to his ideals of
honesty and bravery. Only when they defend all these principles, they can have God's
protection.

There are also several allusions to Christian religion. Once Beowulf tells
Hrothgar he will fight Grendel, there is a celebration. During the course of it, the Queen
Welthrow, "handed the cup...(615), "offered the goblet to all ranks" (622) and "thanked God
for granting her wish" (626). This scene is specially similar to the well known Last Supper, in
which Jesus handed a cup of wine around and thanked God for everything.
When Beowulf immerses himself into the water to fight Grendel, it refers to the
Christian rite of baptism in which the water purifies and cleanses a person of evil.
Danes were waiting impatiently for his return. Nonetheless, they gave up waiting over
the ninth hour, and departed, with only Wiglaf remaining. In Christian religion, the
ninth hour was the hour in which Jesus died on the cross. Surprisingly, Beowulf came
out of the water, which meant that he had defeated the dragon and then, he had
overcome death. Also, when Beowulf dies and his people are preparing his tomb
carefully, there is a parallel between it and the work that was put with the resting place
of Jesus.

2.2 SIMILARITIES BETWEEN BEOWULF AND JESUS

In "Beowulf", he is depicted as a Christ-like figure. We know it because of his

personality and symbolism, which is very similar to Jesus'. In addition to this, Beowulf
experiences similar situations to the ones that Christ lived. With some evidences like the

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ones that are discussed below, it is evident that Beowulf is some kind of Scandinavian
Jesus.

One similarity between Christ's story and "Beowulf" is that they both came as
saviours and got rid of evil from land. Jesus knew that his mission was to come down to
Earth to save his people from eternal destruction by the devil through sin and evil.
When he died, he paid the penance of sin for having saved the mankind from the
greatest evil of all. As for Beowulf, he fought against the dragon, which was evil, in
order to save his people. When he says: "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." (633-638), he knows that everything could happen during the
battle, either a positive or a fatal end. In spite of this, he faces it with no fear to save his
people.
Another similarity between Beowulf and Jesus was the scepticism that some
people showed towards them. In terms of Beowulf's story, there was a man who did not
believe him at the beginning and even laughed at him. However, when Beowulf
succeeded at the end, the man apologised and his forgiveness was granted. Jesus did
that in several occasions, and showed his power to his people, who saw the light when
they converted.

There is another aspect in which both of them resemble, they defy death.
Regarding Jesus, he was crucified and died. Surprisingly, after three days, he survived.
Their disciples were astonished when they saw that he was alive again. He overcame
death to save the mankind. Beowulf is always risking his life with no fear in order to
defend his people. He defeats Grendel, Grendel's mother, and his final victim, the
dragon. The Danes considered that the dragon was an invincible creature, but Beowulf
was not afraid of it. In fact, he was sure that he could defeat it, and he did it.

2.3 GRENDEL AND CAIN

In the story of Beowulf, Grendel is considered to be a descendant of Cain. The

figure of Cain is used metaphorically to represent chaos and the presence of evil.

The most important similarity between Grendel and Cain is that they are both
envious. Regarding Cain, he was jealous of his brother Abel. It was because God

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rejected the offering he made to him, but he accepted Abel's one. So, Cain green with
envy, decided to kill his brother. The same happens with Grendel. The first time he is
introduced to the reader, he feels annoyed because of the people's cheering during the
festivities of Heorot. He is jealous because he thinks that God loves and blesses the
Danes, but not him. Some people say that he hates God and everything that has to do
with him because he was the one who punished his "ancestor" Cain. As he feels envious
that the people from Heorot are happy and venerating God, he wants to kill them.

As a consequence of their jealousy, they have to be outcasts of society. When

Cain killed his brother, God condemned him to live apart from his family. From that
moment on, he has to live on its own, as if he was a wanderer. "Behold, thou hast driven
me out this day from the face of the earth ;and from thy face shall I be hid ; and I shall be a
fugitive and a vagabond in the Earth." (Genesis 4:14). As for Grendel, once he realises that
the Danes worship God, he is wandering by their land just as an outsider to murder
them.

Thus, Grendel represents a monstrous outsider enraged by the joy of

brotherhood and society. His enmity towards Heorot is based on this moral perversion,
which is another example of the hatred of the good simply because it is good. Grendel
shows his envy towards the people as Cain did to his brother, Abel. That is why both
characters are so related to each other.

3. ANALYSIS OF BEOWULF

Hine halig God for arstafum us onsende, to West- Denum

pers. pron adj noun prep noun pers. pron verb prep noun

acsg/masc nsg/m nsg/masc dat. pl/masc dat. pl/masc 3p sg (pret) dat pl/masc

-Holy God for the Sake of records sent him to us, to the West-Danes, ...

þæs ic wen hæbbe wið Grendles gryre. (381-

383)

demonstrat. pers.pron noun verb prep noun noun

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gsg/masc nsg/masc acsg/masc 3psg/present gsg/masc datsg/masc

-of that I have the trust against the terror of Grendel. (384)

Soð is gecyþed þæt mihtig God manna

noun verb verb conj adj noun noun

nsg/n 3psg/present 3psg past part nsg/masc nsg/masc nsg/masc

cynnes weold wideferh.(700-703)

noun verb adv

gsg/n 3ps/pret acsg

-The truth is well known, that mighty God ruled over mankind forever.

Grette Geata leod, Gode þancodee wisfæst wordum (625-626)

verb noun noun noun verb adj noun

3psg/pret gnpl/masc acsg/masc datsg/masc 3ps/pret ns/fem datpl/n

-(Welthrow) greeted the prince of the Geats, and thanked God with wise words...

þæs ðe hire se willa gelamp þæt (626-627)

demons rel. pron pers. pron demons noun verb conj

gnsg/n nmsg/masc nmsg/masc 3psg/pret

that her wish had happened...

heo on ænigne eorl gelyfde fyrena frofre (627-628)

rel. pron prep indef. pron noun verb noun noun

nsg/f acsg/masc acsg/masc 3psg/pret gpl/fem acsg/masc fem

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and that she could believe in any nobleman for comfort from sins.

Ætrihte wæs guð getwæfed, nymðe mec God scylde (1659-

1660)

adv verb noun verb conj pers. pron noun verb

3 psg/pret nsg/fem past. participle nsg/masc 3psg pret/subj

-Right away the battle be finished, except God had not protected me.

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BIBLIOGRAPHY

Printed books:

Apellido, Nombre. Título. Ciudad: Editorial, año. Medio de la publicación (impreso).

Chaney, William A. Paganism to Christianity in Anglo-Saxon England. United States : Harvard

University Printing, 1960. Print.

Heaney, Seamus. Beowulf: A new verse Translation. United Kingdom: Faber and Faber,
2007. Print.

The Holy Bible

Online sources:

<http://www.bbc.co.uk/religion/religions/christianity/history/uk_1.shtml> (last access:

20/10/2017)

<https://beuwulfbyshannon.weebly.com/blogessays/christian-elements-in-beowulf>
(last access: 20/12/2017)

<https://es.scribd.com/document/102552158/Gregorian-Mission> (last access:

19/12/2017)

<https://hellopoetry.com/poem/58234/beowulf-or-christ/> (last access:

20/12/2017)