Lanval

Throughout the ages, the portrayal of women has undergone dramatic change. Taking Beowulf, for instance and the queen Wealhtheow; she was a woman of elegance and was portrayed as an almost “glittery” being. This reflected the attitude of the time – women were to present themselves according to their station. Lanval spins a different image of women. This may have been because Maire de France wrote with a secular, aristocratic, and feminine view point. Regardless, the women in Lanval were depicted as “sexy,” and played a more dominate role over males, which is quite the departure from the aforementioned Wealhtheow. Take, for instance, the moment Lanval first met the fairy maiden: “The single gown she wore was sheer/and made her shapely form appear” (144). Later, after Lanval returns her love, “she presented him her heart/and her body, every part” (145). This idea of a strong, sexy woman is furthered by the entrance of other fairies in Arthur’s court, which reduces the men to drooling imbeciles (which may have been another incentive for Marie’s portrayal of women, or at least I would like to think so):

On two fine steeds, riding apace,
Who were extremely fair of face.
Of purple taffeta a sheath
They wore with nothing underneath. (152)

The Arthurian Texts

It is amazing to think, even by today’s standards, how much the Arthurian legend has changed over the course of history. First, Geoffrey of Monmouth’s piece, largely “is devoted to the birth and reign of King Arthur” (118). This is an interest statement to take into account, as Geoffrey often described Arthur as a tyrant. Even looking at Wace, this attitude is changed and begins to reflect on the strength and power – as well as the love of his subjects – of the King: “God wants to exalt you: don’t hold back and lose any time! Make yourself master of the empire, which is ready to surrender to you of its own will” (124). Lastly, Layamon takes a different turn of the legends in his text, which expands upon Wace’s text – the fall of Arthur. This is a feature of the Arthurian legends that is expanded upon and changed even today, whether it be through film, literary text, or some other medium: Arthur’s defeat by his nephew Mordred and the betrayal of Guinevere. It is through texts – and continuous changes – such as these that the Arthurian legends have been perceived as some of the greatest in history.

I am telling you the truth, dear king, for I am merely your underling:
Mordred has done these things: he has adopted your queen,
And has placed in his own hands your lovely land
He is king and she is queen… (126)

Ancrene Riwle

Literary texts often reflect the codes or values of its time; take Beowulf for instance (discussed earlier), it is laced with much of the heroic code. Though written for three sisters of noble birth, Ancrene Riwle is no different. In this instance, however, it reflects the chivalric code and the values of courtly love and it is Christ who embodies those aspects of Anglo-Norman society. Take, for example, the fact that – while trying to win the unknown woman’s love – Christ “entered the tournament,” which is also used later in reference to the knights of old (159). This reference is made again after Christ’s death, making mention of the memorial most knights were given after death: “…after a brave knight’s death, his shield is hung high in the church in his memory. Just so this shield – that is, the crucifix – is place in church where it can be seen most easily…” (159). The most amazing passage – the one that most reflects the Anglo-Norman values – takes place at the very end of the text.

His beloved should see in this how he bought her love: he let his shield be pierced, his side open up, to show her his heart, to show her openly how deeply he loved her, and to
attract her heart. (159)

Beowulf – a double blog

Hwaet! The tale of Beowulf, the great hero, defeater of Grendel, shall now be told.
There are several dualities within the text that is Beowulf: one being between Beowulf in his youth and in old age, and the other being between Wealhtheow and Grendel’s mother. Beginning with the dualities of Beowulf, he was depicted as a strong, brave man in his youth. Not only had he defeated Grendel and his mother, but at an earlier time had partaken in a bet that had almost perilous results:

Time and again, foul things attacked me, lurking and stalking, but I lashed out, gave as good as I got with my sword. My flesh was not for feasting on…
…in the morning, mangled and sleeping the sleep of the sword, they slopped and floated like the oceans leavings. (45)

However, later in life and overcome with old age, it appeared that even his boasts had lost their some of their fire:

I risked my life often when I was young. Now I am old, but as king of these people I shall pursue this fight for the glory of winning, if the evil one will only abandon his earth-fort and face me in the open. (86)

The fate of Beowulf was said best on page eighty-eight, “…that final day was the first time when Beowulf fought and fate denied him glory in battle."

The dualities of Wealhtheow and Grendel’s mother have a different story to tell. Wealhtheow is portrayed as an elegant, graceful, and “glittery” woman. One that speaks measured words and knows the role she must play as Hrothgar’s queen:

Wealhtheow came in, Hrothgar’s queen, observing the courtesies. Adorned in her gold, she graciously saluted the men in the hall, then handed the cup first to Hrothgar…
…So the Helming woman went on her rounds, queenly and dignified, decked out in rings, offering the goblet to all ranks… (46)

Grendel’s mother, however, is portrayed as vicious, angry, and almost beastly. This is a vast departure to the poise of Hrothgar’s queen.

…he pitched his killer opponent to the floor but she rose quickly and retaliated, grappled him tightly in her grim embrace. The sure-footed fighter felt daunted, the strongest of warriors stumbled and fell. So she pounced upon him and pulled out a broad, whetted knife: now she would avenge her only child. (67)

The Dream of the Rood

As with Caedmon’s Hymn, the narrator is visited by the Rood in his dreams. There is on parallel between the Rood and the narrator that really seem to stand out; the narrator describes himself as “…and I stained with sins, wounded with wrongdoings,” whereas the Rood states “…I had endured the work of evildoers, grievous sorrows” (27-28). Both see themselves and stained by sin and sorrow, having no hope of salvation. The man, however, sees his salvation in the vision of the Rood:

And every day I look forward to when the Lord’s Cross that I beheld here on earth will fetch me from this short life and bring me then where joy is great, delight in the heavens… (29)

Yet the Rood sees its deliverance in the baring of Christ, almost willing itself not to bend, break – “I might have felled all foes, but I stood fast.” – and to not fail its Lord. Its salvation came in becoming the tree of glory and one of the most important religious symbols:

Now the time has come that men far and wide upon earth honor me – and all this glorious creation – and pray to this beacon. (28)

Though it may seem that this particular blog is a little quote-heavy, it is just very awe inspiring that both the man and this cross felt that they were stained by sin – whether it be through deeds or baring the blood of men – and both were able to find their salvation; they were linked in their desire to reach the delight of heaven and the warmth of their Christ.

Caedmon's Hymn

Described as an “illiterate cowherd,” Caedmon went on to create one of the greatest and well-known religious verses (24). After waking from a dream in which a man asked him to sing, Caedmon was blessed with the memory of having wrought a beautiful verse of Genesis and the glory of God. The idea of spiritual awakening – whether it be through song, scripture, or some other religious facet – through dreams is something that has come up time and again since the beginning of Christianity; the narrator of Dream of the Rood (discussed later) even claimed that particular spiritual wonder came to him in dream. Previously considered to have no vocal talents, Caedmon’s masterpieces went on to be described as thus: “It often happened that his songs kindled a contempt for this world and a longing for the life of Heaven in the hearts of many men” (25). Even Bede, after having translated the hymn, wrote “…it is impossible to make a literal translation, no matter how well-written, of poetry into another language without losing some of the beauty and dignity” (26). Such things speak of the magnitude of Caedmon’s ability for spiritual verse.

History of Bede

Thirteen hundred years have passed, yet Bede is still one of the most revered historians to date. Known primarily for “An Ecclesiastical History of the English People,” it is amazing to reflect upon the fact that Bede was known for a large number of other works: poetry, Biblical translation, and natural history are just a few. The website “The Venerable Bede” tells us that he was also quite learned in the languages Greek, Latin, and Hebrew; which is remarkable even for other monks of the time. Even looking at the achievements of his youth, one can see that Bede was destined for greatness – sent away to a monastery at age seven, Bede became a deacon at the early age of nineteen and moved on to become a priest at thirty. “Bede’s World,” another website dedicated to the importance of the Benedictine monk, even goes to show that one’s achievements cannot be damaged by time from their uncovering of some of the monk’s quotes and other miraculous finds.