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Introduction
Studying ancient literature can often provide a great deal of insight into how people lived, what they believed and how they interpreted their world. This is particularly enlightening because the ancient peoples often had to deal with the same human concerns we continue to deal with today. These include such issues as love, honor and death. How we approach these issues today is often assumed to be much different from how people approached them several centuries ago when operating under a significantly different religious ideology. By comparing different writers’ representations of death and the afterlife, or clues as to what these might be as they are expressed through the culture in the story, it is possible to understand the basic shifts that have taken place in society and realize that things haven’t changed all that much in all this time. Although the specific elements of the religion of the mostly pagan society of the composer of Beowulf around 1000 AD is fundamentally different from the Christian religion of Alfred Lord Tennyson who wrote Morte D’Arthur in 1842, the basic rules of behavior and means of gaining entrance into the afterlife can be seen to remain relatively the same. Discovering these attitudes toward death and the afterlife in both Beowulf and Morte D’Arthur is possible when one compares the behaviors of heroes as compared to those of villains as heroes will exemplify behaviors considered essential to attaining the highest status within the afterworld.
The comparison of two work
Of the characters in Beowulf, both Beowulf and King Hrothgar are seen as examples of what are today considered honorable Christians. Beowulf himself can be thought of as someone transitioning from the barbaric behaviors of the previous age into the honorable and moral man of the future as he learns the subtle actions and niceties that create an enlightened man of his age. Hrothgar has already made this transition from a ruler by force to a leader by example and civility thanks to his experience and care. Although Hrothgar is a very static character within the epic and he is not as physically strong as Beowulf in a society that greatly prizes strength and physical power above all else, Hrothgar is nevertheless seen as a model figure for the medieval man and the heroes they revered. At its most basic level, Hrothgar, through his example, illustrates that the model figure is one who does not rely on brute strength alone to convince his people to follow him but employs diplomacy, decency and compassion to those within his reach.
These ideas are brought forward to greater detail within Tennyson’s work, but remain the same at the fundamental level. The importance of the honorable leader who leads not only by deeds accomplished but by wisdom in thought is illustrated through the dying figure of Arthur. Although he knows he won’t live until morning, he manages to keep himself alive until his pledge to the Lady of the Lake is fulfilled and Excalibur is returned to her. Like Hrothgar, Arthur is no longer strong enough to accomplish what needs to be done on his own, but calls on the honor and oath of family and the warriors code to ensure someone undertakes the task. “I perish by this people which I made, – / … but let what will be, be, / I am so deeply smitten through the helm / That without help I cannot last till morn. / Thou therefore take my brand Excalibur, / … / And fling him far into the middle mere: / Watch what thou seest, and lightly bring me word” (22; 24-26; 35-36). When Sir Bedivere fails to do as he was instructed not just once but twice, Arthur, now very close to death, finds the strength in him to convince the young knight that dire consequences will fall upon him if he fails a third time.
Hrothgar and Beowulf demonstrate the same level of devotion to their warriors code which valued things like strength and loyalty in warriors, hospitality and political skill in leaders, the presentable nature of women and the good reputation of the people everyone associates with, all of which are also often associated with the concepts of the honorable, noble or Christian man today. In describing how he worked to save Beowulf’s father’s good name, Hrothgar tells Beowulf “Great was the feud that your father set off when his hand struck down Heatholaf in death among the Wylfings. … I then settled the feud with fitting payment, sent to the Wylfings over the water’s back old things of beauty; against which I’d the oath of your father” (459-61; 470-72). In this, Hrothgar is recounting how the two families are connected in honor, allowing him to accept the help of Beowulf without losing any of his current power even though he is no longer physically strong enough himself to rid his kingdom of the ogre Grendel. Thus, it was important to remain free of debt to others as a means of ensuring one is able to remain true to oneself while also being generous and forgiving of others; again, Christian concepts at their fundamental level.
The idea of the warrior code – that the moral and just man will stand by his brothers to the end – is also reinforced in the poetry of Tennyson, speaking from a more truly Christian perspective about a time when the religion of the land was changing. This is evident from the very beginning of the poem as Tennyson brings the entire cast of the round table into a final epic battle alongside their king: “So all day long the noise of battle rolled / Among the mountains by the winter sea; / Until King Arthur’s table, man by man, / Had fallen in Lyonnesse about their Lord” (1-4). Sir Bedivere, although he doesn’t understand the various orders Arthur gives him, nevertheless manages to carry them out with some coercion. Arthur’s primary concern is that he will die before he himself can be returned to Avalon, the mystic land of the afterlife among the pagans, also working to fulfill his promises to others.
In Beowulf, Hrothgar is aware of the dangers of power that Beowulf is likely to encounter during his lifetime and seeks to warn him of them, indicating a distinct difference between the moral conscience of the civilized culture and that of the barbarian culture that doesn’t recognize such issues. This reflective attitude is mostly seen in his speech to Beowulf just before the Geats depart from Heorot. Here, he warns Beowulf against the sins of pride and greed as they will creep into his heart whether he will or no as he gains power and position among the tribes. “Beloved Beowulf, best of warriors, resist this deadly taint, take what is better, your lasting profit. Put away arrogance, noble fighter! The noon of your strength shall last for a while now, but in a little time, sickness or a sword shall swipe it from you” (1758-63). This mostly Christian view in a Pagan culture gives medieval man a clue as to the true path they should follow even while it leaves room for Pagan beliefs in a land before Christianity had become widespread. Beowulf has proven himself capable of defeating concrete monsters and demons, but Hrothgar warns of a greater evil and temptation that lies within the heart of man, ideas later traced to the concept of the seven deadly sins. Hrothgar cautions humility and humbleness before power, again, concepts strongly associated with good and right behavior in later periods more concretely lived under Christian ideals.
Arthur, too, offers final advice to his younger knight as he prepares to take leave of him. Sir Bedivere laments that he is the last of the knights and will be left to try to live among new men in a new world order. Arthur’s advice brings Christian concepts out to the forefront, but illustrates the same basic concepts of humility in the face of power and obedience rather than self-indulgence. “More things are wrought by prayer / Than this world dreams of. Wherefore, let thy voice / Rise like a fountain for me night and day.
For what are men better than sheep or goats / That nourish a blind life within the brain, / If, knowing God, they lift not hands of prayer / Both for themselves and those who call them friend?” (245-251). In this speech, Arthur reveals that, despite the fact that he was once king and was divinely selected for the role through the supernatural powers of the land, he is still nothing more than a mortal man with a soul that requires someone to pray for him. In this, he demonstrates that he has not forgotten the lessons brought forward by Hrothgar in Beowulf, but takes on the position of Hrothgar as he dispenses his advice down to the younger generation.
Within both stories, the idea that the hero has earned a special place in the after-world reinforces these ideas of correct, moral and right behavior. As Beowulf prepares to face the dragon at the end of his life, he resigns himself to the inescapable will of God, and he ultimately gives in to God’s great plan. A major difference in his approach to the dragon that is not found in his earlier exploits is overconfidence in his own abilities. “He had no fear for himself / and discounted the worm’s courage and strength, / its prowess in battle. Battles in plenty / he had survived; valiant in all dangers.” His speech before entering the dragon’s hill is not full of the same note of humility or concern for his people that his earlier speeches held.
“This affair is not for you,/ nor is it measured to any man but myself along / to match strength with this monstrous being, / attempt this deed. By daring will I / win this gold; war otherwise / shall take your king, terrible life’s-bane!” Perhaps his lack of luck in this final battle of the story is the result of this lack of humility. As he strikes at the dragon, the sword that has never failed him finally does and the dragon is struck a painful but not fatal wound. As he struggles, dying, with the dragon, Beowulf sees all his shield-mates scatter, running into the woods to save their own skins, no longer willing to come to his aid as the traditional battle codes held. Only one young man even considers it and, as reward, wins the dead hero’s armor. However, as he lays dying, Beowulf is again able to thank God for allowing him such an adventurous and honorable life, finally providing his people with the wealth of the dragon before taking his leave of them.
Arthur passes out of life with a great deal more humility and leaving a great deal less behind. His one treasure, the great sword, is ordered to be thrown back into the water for the Lady of the Lake and his body, still living, is delivered into the hands of the women of Avalon. Part of the difference between the fate of Beowulf and the fate of Arthur perhaps lies in the element that Arthur doesn’t actually die while still within sight of man. “To the island-valley of Avilion; / Where falls not hail, or rain, or any snow, / Nor ever wind blows loudly; but it lies / Deep-meadowed, happy, fair with orchard-lawns / And bowery hollows crowned with summer sea, / Where I will heal me of my grievous wound” (257-262). However, within the story of Arthur is also embedded the concept of the Jesus figure in that part of Arthur’s prophecy is that he will someday return to again lead men in a golden age of chivalry, rightness of being and plentitude.
Conclusion
While both stories are based upon a period in time when society was shifting from a pagan to a Christian culture, one is written at that point in time while the other is taking a look back at this era. Despite this difference in time periods, the only true difference in basic concepts regarding death and how to attain the afterlife are contained in the specific elements of the story rather than the fundamental ideas. Both consider the warrior code of loyalty to brothers and dedication to doing good works as essential elements of society while leaders are held to an even higher standard of justice, compassion and generosity. Only by remaining humble and properly caring for the welfare of underlings can one attain the hero’s end both Beowulf and Arthur achieve.
Works Cited
Beowulf. Elements in Literature. Austin, TX: Holt, Rhinehart, and Winston, 1997.
Tennyson, Alfred. “Morte D’Arthur.” 2008. Web.
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