First Saturday in July

12.07.14

We continued this afternoon with our reading of the Beowulf translation. To begin with Ian updated us on his review of the significance of the publication of the three latest Tolkien works: Sigurd and Gudrun, The Fall of Arthur and Beowulf. I then diverted us slightly back to our last meeting and Tim’s response to Pat’s question about the significance of ‘twisted gold’ in the text – Tim had suggested that it implied an added value. While reading for other reasons, I had come across a text that I thought shed some light on this:

Emilie Amt’s book on women in medieval Europe includes examples of the wills of Anglo-Saxon women and in one of these is a woman named Wynflæd (d. c. 950) who bequeathed to Eadwold (a man) ‘her gold adorned wooden cup in order that he may enlarge his armlet with the gold’.

Tim remarked that perhaps the increasing of a man’s ‘beag’ (armlet/arm-ring) in this way approximated the adding of ‘ribbons’ to medals – a sign of personal worth rewarded rather than mere monetary value.

Ian suggested that the gift implied added status for the man, while I thought it might also signal to others his place in an important relationship, since the woman was wealthy enough not just to bequeath the gold-covered cup, but had the status that allowed her the privilege of making a will – not something many women could achieve.

Laura thought there was an historic dimension implied in the making, and reworking, of jewellery, establishing a connection with ancestral skills in society.

Ian directed our attention to Tolkien’s long commentary on the place of Christianity within the Beowulf poem. I remarked that the whole section read rather as though Tolkien was ‘evangelising’. Ian responded by observing that Tolkien was arguing for the way his students should approach the text, and that the poem was originally educating its audience in the mixing of Christianity in the heroic age. We noted that the translation pre-dates Tolkien’s seminal essay Beowulf: the Monsters and the Critics.

Laura turned our attention then to the matter of the comparison between the 2 queens the virtuous Hygd and the cruel maiden Þryđ (Thryth) who then becomes the perfect queen when married to the right man. Angela suggested that this was the ‘Taming of the Shrew’ motif, and indeed Klaeber noted as much in his OE edition of the poem.

Laura noted that the Commentary reveals the problem of the ‘difficult bits’ of the poem – lines and sections which resist definitive translation and which are shown to admit various possible translations.

I mentioned that while reading and checking various bits of the translation against the Klaeber OE edition I had come across the term hysteron proteron. Investigating it revealed its classical Greek origin as a rhetorical device in which the natural order of chronological events is reversed. Ian suggested the example ‘put on your shoes and socks’ – logic tells us we can’t put socks on after putting on shoes. The Beowulf poem includes not only this rhetorical device, but further reading shows it to be full of others, some of which can be seen to influence Tolkien’s prose in LotR. Angela recalled an example of hysteron proteron in the chapter ‘The Passing of the Grey Company’ when Aragorn had ‘neither rested nor slept’. Ian, using his palantir, discovered the website Silva rhetorica which confirmed the definition of hysteron proteron.

Part of the difficulty of Tolkien’s Beowulf translation, where the syntax is indeed strangely contorted, must be due to his wish to retain the underlying significance implied by the original use of rhetorical devices. These are detailed in a Christian context in a work by Bede, although Tolkien probably knew them anyway from his early training as a classicist.

Ian observed that, as in the poem, Tolkien reuses various terms and, as in the poem, that reuse brings in additional significance from the external sources. If a translator oversimplifies a translation some of that is bound to be lost.

Laura then asked if we should not give some thought to the dragon? And quoted Tolkien’s assertion that ‘a dragon is a dragon’, but that the dragon might also be seen as old age – the one thing Beowulf the hero cannot overcome – the final defeat. Time wondered if the dragon fight was a metaphor for Beowulf battling himself and his reputation in old age, while Ian wondered if the dragon represented the Geats themselves.

Ian observed that in the final battle Wiglaf is the human hero in place of Beowulf the mythic hero who was also the totem of his kingdom, holding it together, but who can no longer exist in the newer world. Ian went on to note that Beowulf’s slaying of the dragon is not wholly welcome because he dies and leaves his people open to attack by the Swedes.

Laura commented that Wiglaf’s last speech of rebuke to the men of the household who could not face the dragon reminded her of the old retainer’s ‘mod scal þe mære…’ exhortation at the end of the Battle of Maldon – an injunction to stand and fight or face inevitable destruction. Beowulf’s Geats will be overrun by their Swedish enemies because Beowulf dies as the English will be overrun by Vikings (also mostly Swedes!) at Maldon.

Tim noted that after the dragon is killed many twisted armlets are discovered and Laura described the investigation of the barrow as like an Anglo-Saxon ‘Time Team’ as the Geats excavate many ancient objects from it. Ian added that there is then a realisation that this is a bad move as they finally rebury the treasure.

This led us to finding clear links with Tolkien’s stories when Tim remarked on the discovery of the ‘ancient blades’ in the Barrow-wight’s mound and Angela noted the discovery of the Elven swords in the troll cave in The Hobbit. Tim noted that Beowulf’s sword Nailing fails in his last conflict as Narsil fails Elendil in his confrontation with the great destructive force that was Sauron.

Laura remarked that the blade of the giant sword Beowulf uses to kill Grendel’s mother melts away as does the blade of the Morgul knife used to stab Frodo, and Angela noted the same melting of the blade of Merry’s sword after he stabs the Lord of the Nazgûl. We considered the difference between the 2 instances of melting.

Chris observed that the treatment of swords in LotR and TH suggests the societies represented in those stories are ‘deskilled’, because there is a constant reliance on old swords and ancestral artefacts.

Ian thought this implied the need for special attributes in order to be able to wield those special items.

Chris added that there is plenty of ‘new weaponry’ such as catapults and ‘dynamite’ (Saruman’s blasting fire), but these weapons do not have ‘status’.

Laura observed that for the Anglo-Saxons any marvellous sword of ancient ancestry ‘might’ have been forged by the mythic Germanic smith Weland.

I had drawn attention to a Bilbo and Frodo moment in the translation where a corslet, sword and ring are passed by an old warrior to a younger one, and Ian remarked that when weapons are given as gifts the relationship between the donor and recipient is protected by the giving.

Ian noted that dire consequences were associated with dragon treasure in the poem so it was returned to the earth and stories were made about it instead.

Angela also noted that the dragon is said to have burned itself, and Laura remarked that Beowulf gets hot under his masked helmet, which reminded her of the Sutton Hoo helmet with its mask (OE grima), which may have belonged to Rædwald.

Tim then thought he spotted a ‘fox’ moment – in the translation/poem when the raven is mentioned. I noted that the raven is in association with the eagle and the wolf and together they are the Anglo-Saxon ‘beasts of battle’.

Chris observed that the pessimistic tone of the Beowulf poem and translation fits perfectly with Tolkien’s other work which does not specialise in happy endings. Ian remarked that this pessimism represented northern acceptance of ‘how things are’ – there is no salvation in the pagan northern tradition [something Tolkien picks up and deals with in Beowulf, The Monsters and the Critics], and Laura noted that there is no sense that Beowulf is going to heaven in spite of all the biblical references.

After an afternoon’s wide-ranging and quite intense discussion (at times), we agreed that for our next meeting we would finish reading the Commentary and the ‘Sellic Spell’.

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One thought on “First Saturday in July

  1. Just an anecdotal comment re. the de-skilling and reliance on ancient artefacts – this seems to have re-emerged in contemporary popular mythology in Warhammer 40,000, with the ancient human technology forgotten and reliance on it having become dependent on the “tech-priests”. This is a post-apocalyptic scenario with all ancient learning forgotten and a religion has evolved where you have to pray and perform rituals in order to get the technology to work! I’m sure we can all relate to this. 😉

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