THE DAILY BEOWULF : 2006 TO 2009
This is from a section of my early blog. The section is called, "Timber, Tapestry, And Table." Germanic literature is the focus as it relates to living rightly. The section on Beowulf is recorded separately here as a reminder. A call from the past for an attitude today.
November 16, 2006
The
Beowulf Narrative Poem As A Model For Traditional Environment And
Decorum.
"Its narrative elements may belong to a previous age but as a work of art it lives in its own continuous present, equal to our knowledge of realtiy in the present time."
"Its narrative elements may belong to a previous age but as a work of art it lives in its own continuous present, equal to our knowledge of realtiy in the present time."
Seamus
Heaney. From the introduction to his 2000 translation.
We will be working with the Seamus Heaney translation which includes both the original Angle-Seax and modern English. Beowulf was an oral tale of the scops of England, set in Denmark and Sweden, but written down by English scribes sometime between the 7th to 10th century. The Angle-Seax 'scop' is equivalent to the Scandanavian 'skald' as a poet who has memorized the oral narratives from antiquity and has power to create new tales in a prescribed form. This was believed to have a Magical power and they were regarded as magicians in their own right. Beowulf was a favorite English tale but its setting was in Scandanavia. The Angle-Seax looked to their homeland in continental Europe just south of Denmark as their source on ancient ways.
Beowulf the hero sails from Sweden to achieve his victory for the rescue of the Danish king Hrothgar and his people. This is the first part of the story, which is best known, yet in the second half of the tale Beowulf goes back to Gotland Sweden to become a king himself and honorably rule a prosperous kingdom for 50 years.
When Beowulf's Elders among the Geats heard of his intention to take on the quest they encouraged him and helped him make ready. They inspected the omens. We have established a culture of magic and action and what we are looking for is the environment in which this culture meets. For true formal and even less formal meetings in the home we need to recreate the atmosphere of our Elders. From Beowulf's perspective as the one venturing into a different environment for a challenge we have already looked at how he declared his intention and practiced divination. Once clearly focused on success the retinue sets forth to Denmark.
When landed on the shores, Beowulf and his retinue are met by King Hrothgar's thejn. The formal duty of this watchman is to challenge the visitors and give them the opportunity to express their purpose. Beowulf meets this challenge with his own formal response. Here is one place we can look at the similarities between Old English and modern English. Beowulf unlocked his word-hoard ('word-hord onleac'- pg. 17) which means he began to speak. The power of the spoken word is given great credence in Scandanavian and Angle-Seax culture.
We will be working with the Seamus Heaney translation which includes both the original Angle-Seax and modern English. Beowulf was an oral tale of the scops of England, set in Denmark and Sweden, but written down by English scribes sometime between the 7th to 10th century. The Angle-Seax 'scop' is equivalent to the Scandanavian 'skald' as a poet who has memorized the oral narratives from antiquity and has power to create new tales in a prescribed form. This was believed to have a Magical power and they were regarded as magicians in their own right. Beowulf was a favorite English tale but its setting was in Scandanavia. The Angle-Seax looked to their homeland in continental Europe just south of Denmark as their source on ancient ways.
Beowulf the hero sails from Sweden to achieve his victory for the rescue of the Danish king Hrothgar and his people. This is the first part of the story, which is best known, yet in the second half of the tale Beowulf goes back to Gotland Sweden to become a king himself and honorably rule a prosperous kingdom for 50 years.
When Beowulf's Elders among the Geats heard of his intention to take on the quest they encouraged him and helped him make ready. They inspected the omens. We have established a culture of magic and action and what we are looking for is the environment in which this culture meets. For true formal and even less formal meetings in the home we need to recreate the atmosphere of our Elders. From Beowulf's perspective as the one venturing into a different environment for a challenge we have already looked at how he declared his intention and practiced divination. Once clearly focused on success the retinue sets forth to Denmark.
When landed on the shores, Beowulf and his retinue are met by King Hrothgar's thejn. The formal duty of this watchman is to challenge the visitors and give them the opportunity to express their purpose. Beowulf meets this challenge with his own formal response. Here is one place we can look at the similarities between Old English and modern English. Beowulf unlocked his word-hoard ('word-hord onleac'- pg. 17) which means he began to speak. The power of the spoken word is given great credence in Scandanavian and Angle-Seax culture.
November
20When Beowulf and his retinue arrive at the hall they are granted
safe entrance, given a place to stack their gear, and a comortable
place to be seated. Beowulf remains standing for the formal
introduction. They must be formaly introduced to King Hrothgar and
then state their purpose. Wulfgar is the king's thejn charged with
welcoming Beouwulf and presenting him honorably to the king. Beowulf
is aware of the formalities. In Old English this is described by,
"cuthe he dugude theow" (pg.24) which means, "he knew
the courtesies". "Theow" is the same word as known in
modern Asatru as "thew". The thews have a deeper meaning
than courtesies or customs in the mere sense of etiquette. The
ancient reason for their importance is based on the value of the
power of Tradition and past connections to hold a people together in
ethics and spirit.
Wulfgar compliments the retinue and points out to king Hrothgar that they have worth. "From their arms and appointment, they appear well born and worthy of respect." The words, 'hider wisade' are used. They seem to mean, 'formidable'. Old English is an area where I have much language to learn so I cautiously propose that 'hider' might be related to the concept of 'hyde' or the etheric force that surrounds a person. A powerful astral force could be perceived by those who still had that concept and perception in their reality.
Here occurs the well known phrase by Hrothgar, "I knew him as a boy". He recounts his previous interactions with his relatives and describes how they acted honorably with each other.
Wulfgar compliments the retinue and points out to king Hrothgar that they have worth. "From their arms and appointment, they appear well born and worthy of respect." The words, 'hider wisade' are used. They seem to mean, 'formidable'. Old English is an area where I have much language to learn so I cautiously propose that 'hider' might be related to the concept of 'hyde' or the etheric force that surrounds a person. A powerful astral force could be perceived by those who still had that concept and perception in their reality.
Here occurs the well known phrase by Hrothgar, "I knew him as a boy". He recounts his previous interactions with his relatives and describes how they acted honorably with each other.
November
Now
that Beowulf has been acknowledged, he can address the king. "Beowulf
strode forward and stood on the hearth." Maybe a better
translation would be, "Beowulf strode forward and stood near the
hearth.". We know that the hearth was important for warmth and
light in the great lodge. Then Beowulf announces his pedigree and
states that he is accomplished and worthy. He states his
qualifications to help. Then he states excactly what deed he will
accomplish, his purpose in arriving. Beowulf requests of the king,
"the privelage of purifying Heorot". He then states that he
will fight the foe on equal terms and with honor.
There is an excellent study of the literature, history, architecture, and artifacts of the historical culture of humanity and lodge by Pollington. "The Mead-Hall". Someone interested in this subject would do very well to get this book. Pollington is certainly more knowlegable than me and he also has access to archeology and museums for evidence of the era. I wanted to explore the primary sources for myself before thoroughly studying Pollington's work.
Mine is a literary analysis that gives evidence of the structure required to recreate the Old Ways. So far we have the greeting, a preliminary statement of intention, and guidance to the Hall. In the Hall, a place of entry and a place to stack gear is first and then a place for the retinue to sit. The leader would probably remain standing until introduced to the king. A formal introduction between the two parties takes place and then the king and Beowulf make their mutual honor and intentions known. It is important that the intention is spoken into the energy of the gathering. This is how we avoid frittering away into long chatter and not getting down to business. There is a time and place for chat and a time and place for creating the nature of our quest.
There is an excellent study of the literature, history, architecture, and artifacts of the historical culture of humanity and lodge by Pollington. "The Mead-Hall". Someone interested in this subject would do very well to get this book. Pollington is certainly more knowlegable than me and he also has access to archeology and museums for evidence of the era. I wanted to explore the primary sources for myself before thoroughly studying Pollington's work.
Mine is a literary analysis that gives evidence of the structure required to recreate the Old Ways. So far we have the greeting, a preliminary statement of intention, and guidance to the Hall. In the Hall, a place of entry and a place to stack gear is first and then a place for the retinue to sit. The leader would probably remain standing until introduced to the king. A formal introduction between the two parties takes place and then the king and Beowulf make their mutual honor and intentions known. It is important that the intention is spoken into the energy of the gathering. This is how we avoid frittering away into long chatter and not getting down to business. There is a time and place for chat and a time and place for creating the nature of our quest.
December
29
A
challenge to Beowulf's announced intention occurs next. The King's
thyle, Unferth, steps forward to criticize Beowulf's character and
ability to carry out his quest. This is a surpising developement in
view of the fact that a thyle is a main advisor to a king. A thyle is
supposed to be a magician and perceptive about what is best for a
king and the kingdom's interest. Whether Unferth happens to be a
flawed advisor or is using a challenge to support the King's interest
is debatable. We know that Unferth comes forward to support Beowulf's
battle later, so he at least had the strength of character to act
beyond any petty differences.
Maybe this challenge represents how any worthwhile goal will be met with inevitable obstacles and criticism. Unferth represents those who say there can be no achievement. It could be debated whether the King's thyle was a worthy magician. Within the full environment of both suport and criticism Beowulf responds with firm resolve.
It must be remembered that Beowulf had magical skills as well as martial strenth. He had read the omens before making his journey to rescue Hrothgar's kingdom. He was up to the task of meeting Unferth's challenge at any level. Perhaps too much of a consistant pattern should not be made of Unferth's behavior. If Hrothgar would have had a more capable thyle, maybe he would have already been victorious. It might be good for a magician to have magical capability and also warrior skills.
Beowulf responds not with anger but rather with facts. He calls Unferth a friend and says it may only be excessive inebriation doing the talking. He restates even more boastful facts about his previous deeds and speaks power into the future deed he intends to accomplish. He strenghtens his resolve and promises the people they will benifit. He says that after he wins all who want to may "to medo modig , liththen morgen-liht." (pg. 40 in Old English) that is, "go bravely to mead in the morning light." (pg. 41 in English translation).
King Hrothger is even more gladdened to hear how Beowulf states his "steadfastness and his word". (pg. 40). Beowulf has met the challenge by speaking even more power into his assurance of victory.
Maybe this challenge represents how any worthwhile goal will be met with inevitable obstacles and criticism. Unferth represents those who say there can be no achievement. It could be debated whether the King's thyle was a worthy magician. Within the full environment of both suport and criticism Beowulf responds with firm resolve.
It must be remembered that Beowulf had magical skills as well as martial strenth. He had read the omens before making his journey to rescue Hrothgar's kingdom. He was up to the task of meeting Unferth's challenge at any level. Perhaps too much of a consistant pattern should not be made of Unferth's behavior. If Hrothgar would have had a more capable thyle, maybe he would have already been victorious. It might be good for a magician to have magical capability and also warrior skills.
Beowulf responds not with anger but rather with facts. He calls Unferth a friend and says it may only be excessive inebriation doing the talking. He restates even more boastful facts about his previous deeds and speaks power into the future deed he intends to accomplish. He strenghtens his resolve and promises the people they will benifit. He says that after he wins all who want to may "to medo modig , liththen morgen-liht." (pg. 40 in Old English) that is, "go bravely to mead in the morning light." (pg. 41 in English translation).
King Hrothger is even more gladdened to hear how Beowulf states his "steadfastness and his word". (pg. 40). Beowulf has met the challenge by speaking even more power into his assurance of victory.
December
31Celebrating with sumble in the mead hall is presented as a time to
thank Deities, affirm purpose, and honor those who are gathered. The
crowd is already in a good mood when Wealhtheow, the Queen, arrives.
It is on top of page 42 and 43 where the Old English and translation
first uses the word, 'sumble'. "Symbel ond sele-ful" is
translated as, "with festive cheer".
The arrival of Wealhtheow raises the level of the cheer and also the formal intent of the celebration. She is presented as gracious and richly adorned. She 'observes the courtesies' that is, she keeps the time-honored actions of the high presence that a woman brings to the gathering. She graciously salutes the gathering. It is Wealhtheow who offers a drink to each person.
This post will be improved as a study soon. For now, I want to publish a post that expresses my wish for the coming year to bring my Kindred frith and weal.
The arrival of Wealhtheow raises the level of the cheer and also the formal intent of the celebration. She is presented as gracious and richly adorned. She 'observes the courtesies' that is, she keeps the time-honored actions of the high presence that a woman brings to the gathering. She graciously salutes the gathering. It is Wealhtheow who offers a drink to each person.
This post will be improved as a study soon. For now, I want to publish a post that expresses my wish for the coming year to bring my Kindred frith and weal.
January
14, 2007
August
19, 2007
When
Beowulf has defeated Grendel,and we have also defeated our
monsters,there is another gathering of celebration. Celebrating
victory and exchanging rewards is part of integral Teutonic culture.
The good news of Beowulf's victory is met with a gathering of nobles.
"Many clan chiefs gathered round the gift-hall. (pg. 57) "ymb
tha gif-healle" (pg.56).
These gathering chieftans are Hrothgar's retainers yet they have high praise for Beowulf's ability as a future leader.
"Nowhere, they said, north or south
between the two seas or under the tall sky
on the broad earth was there anyone better
to raise a shield or to rule a kingdom." (pg.57)
In keeping with my attempt to introduce the magic of the Angle-Seax language I want to give the wording for "rule a kingdom". It is "rice wyrdhn". (pg. 56)
In fact, in the second part of this epic it is told how Beowulf returns to his homeland to rule in prosperity for fifty years. Yet here in Hrothgar's Denmark there is only the good will and alliance of chieftans and loyalty to kings that is based upon merit. This loyalty based rulership is the opposite of central authority that functions with or without merit. The dynamics of well-being are considered in political regional alliances.
Apparently the king's scop is already at work on a poetic song about Beowulf's victory. "Meanwhile a thane of the king's household, a carrier of tales, a traditional singer deeply schooled in the lore of the past, linked a new theme to a strict meter." (pg.60) This 'strict meter' shows that the English scop and the Scandanavian skald followed a similar strict rythmic craft in preserving poetic oral tradition. The scop is still working on the poem about Beowulf when he tells his remembrance of the tale of Sigimunde. The spiritual importance of the Germanic sense of the past, 'that which has become', is analyzed brilliantly in "The Well and the Tree : World and Time in Early Germanic Culture" by Paul C. Bauschatz. As for the significance of the telling of the story of Sigimunde (Sigurd), the treasure, and the dragon, I refer the reader to Professor J.R.R. Tolkein's academic studies of the Beowulf poem.
The bonding quality of the sharing of wealth in the mead hall and the important ethical spiritual dimension attached to prosperity shows in the description of Hrothgar as he tells how he will reward Beowulf. Hrothgar is called, "gaurdian of the ring hoard, goodness in person". (pg.60) The king's speech in praise of the Geat hero and the good fortune that gave victory to him has some fine examples of the way Old English is not so far removed from modern English. It seems like "maeg God wyrcan wunder aefter wundre" means "mighty God works wonder after wonder.". Yet Heaney translates this as "can work his wonders always and everywhere.".
The mighty influence of words, sound, and meter is useful in reviving the ancient worldview and powers that are still with us today. This blog will continue with a look at how The Beowulf epic can illuminate how to re-awaken our Tradition.
These gathering chieftans are Hrothgar's retainers yet they have high praise for Beowulf's ability as a future leader.
"Nowhere, they said, north or south
between the two seas or under the tall sky
on the broad earth was there anyone better
to raise a shield or to rule a kingdom." (pg.57)
In keeping with my attempt to introduce the magic of the Angle-Seax language I want to give the wording for "rule a kingdom". It is "rice wyrdhn". (pg. 56)
In fact, in the second part of this epic it is told how Beowulf returns to his homeland to rule in prosperity for fifty years. Yet here in Hrothgar's Denmark there is only the good will and alliance of chieftans and loyalty to kings that is based upon merit. This loyalty based rulership is the opposite of central authority that functions with or without merit. The dynamics of well-being are considered in political regional alliances.
Apparently the king's scop is already at work on a poetic song about Beowulf's victory. "Meanwhile a thane of the king's household, a carrier of tales, a traditional singer deeply schooled in the lore of the past, linked a new theme to a strict meter." (pg.60) This 'strict meter' shows that the English scop and the Scandanavian skald followed a similar strict rythmic craft in preserving poetic oral tradition. The scop is still working on the poem about Beowulf when he tells his remembrance of the tale of Sigimunde. The spiritual importance of the Germanic sense of the past, 'that which has become', is analyzed brilliantly in "The Well and the Tree : World and Time in Early Germanic Culture" by Paul C. Bauschatz. As for the significance of the telling of the story of Sigimunde (Sigurd), the treasure, and the dragon, I refer the reader to Professor J.R.R. Tolkein's academic studies of the Beowulf poem.
The bonding quality of the sharing of wealth in the mead hall and the important ethical spiritual dimension attached to prosperity shows in the description of Hrothgar as he tells how he will reward Beowulf. Hrothgar is called, "gaurdian of the ring hoard, goodness in person". (pg.60) The king's speech in praise of the Geat hero and the good fortune that gave victory to him has some fine examples of the way Old English is not so far removed from modern English. It seems like "maeg God wyrcan wunder aefter wundre" means "mighty God works wonder after wonder.". Yet Heaney translates this as "can work his wonders always and everywhere.".
The mighty influence of words, sound, and meter is useful in reviving the ancient worldview and powers that are still with us today. This blog will continue with a look at how The Beowulf epic can illuminate how to re-awaken our Tradition.
March
27, 2008
This
study of the 'Beowulf' epic has been a long time without a post on
this blog site. That's because the living of the principles of this
essay has been in the realm of action, kindred, and the environment.
The main intent toward value of the "The Tree, Shining Plain,
and Gem-Roof" essay is in transforming the mundane limitations
of a standard consensus 'civilization' oriented life toward a more
Radical Traditional personal and social reality.
The intermission of the written work for a more active endeavor was unavoidable and even beneficial. The sub-heading, "Timber, Tapestry, and Table" describes the attention to environment and building that was required. Ambitious work toward prosperity and an ethical caring for senior contributors to our pioneer culture has been the focus. In fact, coincidental to my return to working on this blog theme, there was a dinner on the same day arrainged by and attended by some of the same Montana homesteader family described in the second post. There is a reality here in my premise that 'normal' living is mostly informed by ancient and esoteric principles. Adventure, ambition, and love are values to be persued, not eschewed as some New Age and church moribund 'authorities' would try to convince us.
The intermission in this work was mainly predicated by the values as described in the "Rigsthula" study. However the heroic loyalty of the 'Beowulf' study is also pertinent. There is an important point to make about how this work will progress in this prelimanary rough-draft form.
To continue the 'Beowulf' study in a comprehensive way is not the immediate purpose. We will be selective and abbreviated in the focus to reach points related the the main themes. There are other social and psychological themes that could be included. I will be reaching conclusions that are direct and quick in respect to the themes of sovereignity and family. Looking back at the previous work I'm gratified that some of it is good work. If my current work is not up to those standards I can always make improvements later. The blogs that immediately follow this one will be a preliminary rough draft for a more comprehensive 'Beowulf' study.
The intermission of the written work for a more active endeavor was unavoidable and even beneficial. The sub-heading, "Timber, Tapestry, and Table" describes the attention to environment and building that was required. Ambitious work toward prosperity and an ethical caring for senior contributors to our pioneer culture has been the focus. In fact, coincidental to my return to working on this blog theme, there was a dinner on the same day arrainged by and attended by some of the same Montana homesteader family described in the second post. There is a reality here in my premise that 'normal' living is mostly informed by ancient and esoteric principles. Adventure, ambition, and love are values to be persued, not eschewed as some New Age and church moribund 'authorities' would try to convince us.
The intermission in this work was mainly predicated by the values as described in the "Rigsthula" study. However the heroic loyalty of the 'Beowulf' study is also pertinent. There is an important point to make about how this work will progress in this prelimanary rough-draft form.
To continue the 'Beowulf' study in a comprehensive way is not the immediate purpose. We will be selective and abbreviated in the focus to reach points related the the main themes. There are other social and psychological themes that could be included. I will be reaching conclusions that are direct and quick in respect to the themes of sovereignity and family. Looking back at the previous work I'm gratified that some of it is good work. If my current work is not up to those standards I can always make improvements later. The blogs that immediately follow this one will be a preliminary rough draft for a more comprehensive 'Beowulf' study.
May
8, 2008
We
continue with the Beowulf story as a lesson in diligence and
resilience. The main theme of this particular essay is about the
environment of gathering in the best context of the continuance of
Tradition. We will not delve into the warrior action adventure
aspects too much. These qualities are in the story, as are other
topics of study that instruct us about our cultural heritage.
The gathering at Heorot is an expression of integral social culture and values. Prosperity and reward are aspects of the Beowulf narrative. Sharing of wealth is based upon effort and merit. King Hrothgar keeps his Traditional honor by being generous to the deserving. Keeping the social meaning of a tribal endeavor requires the energy of wealth. Again it would be good to consider that the first rune of the Elder Futhark is about mobile wealth. The Old English Rune Poem states a comforting quality and a comprehensive quality of purpose and also an ethic of sharing and keeping the energy in circulation. Currency has value.
I would like to acknowledge again that we are using the Seamus Heaney translation. King Hrothgar says, "So now, Beowulf, I adopt you in my heart as a dear son. Nourish and maintain this new connection, you noblest of men; ther'll be nothing you'll want for, no worldly goods that won't be yours" (pg 63) While Hrothgar assures his worldly consideration of reward, he also affirms a metaphysical enrichment for Beowulf's future. "May the God of Ages continue to keep and requite you well." (pg.63) The reference to the help of God appears often.
Prosperity and reward are ideal themes of the Beowulf epic. The community of humanity in a kindred tribal context is important. The speech and commentary of Hrothgar gives evidence that the religious richness of the community should be considered. Hrothgar says, "First and foremost, let the Almighty Father be thanked for this sight." (pg.63) "Al-Wealden thanc" (Old English pg.62) For a study in the various wordings used for Deity, compare 'Al-Wealden' as 'All Mighty Father' with the phrase 'Al-Walda thec gode forgylde' as 'God of Ages' as it appears later.
Translation and intuitive recognition in similarity of wording becomes evident when looking at the text. Let's look at a study of the phrase "With the Lord's assistance" on page 63. If we look at the wording here and compare it with some of the above phrases for Deity, we can see how leadership of a human society coincides with divine attributes. The wording is, "Drihtnes miht" (pg.62). Some intuition and imagination shows that this phrase in a little more modern English means "Drighten's might". This can give us some insight into what is meant by "Drihtne" in the first poem of the Old English Rune Poem. The usual translation of "If he would gain favor before the Lord" has a more specific meaning with the understanding that 'Drihtne' refers to Tribal leadership. Ange-Seax is a language rich in describing specific and varied aspects of religion, culture, and Tradition. Remembering the linguistic structure of our past is valuable.
The gathering at Heorot is an expression of integral social culture and values. Prosperity and reward are aspects of the Beowulf narrative. Sharing of wealth is based upon effort and merit. King Hrothgar keeps his Traditional honor by being generous to the deserving. Keeping the social meaning of a tribal endeavor requires the energy of wealth. Again it would be good to consider that the first rune of the Elder Futhark is about mobile wealth. The Old English Rune Poem states a comforting quality and a comprehensive quality of purpose and also an ethic of sharing and keeping the energy in circulation. Currency has value.
I would like to acknowledge again that we are using the Seamus Heaney translation. King Hrothgar says, "So now, Beowulf, I adopt you in my heart as a dear son. Nourish and maintain this new connection, you noblest of men; ther'll be nothing you'll want for, no worldly goods that won't be yours" (pg 63) While Hrothgar assures his worldly consideration of reward, he also affirms a metaphysical enrichment for Beowulf's future. "May the God of Ages continue to keep and requite you well." (pg.63) The reference to the help of God appears often.
Prosperity and reward are ideal themes of the Beowulf epic. The community of humanity in a kindred tribal context is important. The speech and commentary of Hrothgar gives evidence that the religious richness of the community should be considered. Hrothgar says, "First and foremost, let the Almighty Father be thanked for this sight." (pg.63) "Al-Wealden thanc" (Old English pg.62) For a study in the various wordings used for Deity, compare 'Al-Wealden' as 'All Mighty Father' with the phrase 'Al-Walda thec gode forgylde' as 'God of Ages' as it appears later.
Translation and intuitive recognition in similarity of wording becomes evident when looking at the text. Let's look at a study of the phrase "With the Lord's assistance" on page 63. If we look at the wording here and compare it with some of the above phrases for Deity, we can see how leadership of a human society coincides with divine attributes. The wording is, "Drihtnes miht" (pg.62). Some intuition and imagination shows that this phrase in a little more modern English means "Drighten's might". This can give us some insight into what is meant by "Drihtne" in the first poem of the Old English Rune Poem. The usual translation of "If he would gain favor before the Lord" has a more specific meaning with the understanding that 'Drihtne' refers to Tribal leadership. Ange-Seax is a language rich in describing specific and varied aspects of religion, culture, and Tradition. Remembering the linguistic structure of our past is valuable.
January
3, 2009
To
extend the Beowulf section of this essay with best effect would
require my gaining a better knowledge of Old English and also the
background in literature. Since this work is to address the success
formulas of the Elder Ways there are some limits to my writing time
owed to my meeting the very responsibilities, values,and areas of
life that are represented here. Considerable success and valued
endeavor has been created since I began this essay about two years
ago.
I bring an experiential bias to this work with my interest in returning the heroic and prosperous dynamic spirit of our past age. There has already been too much of the hijacking of European metaphysics (or rather a false invention of modern interpretation) by forces of political Marxist or socialist agendas. I have seen way too much poverty and suffering in the neo-pagan community owed to this hijacking by means of misinterpretation.
While the quality of this work will need upgrading in the future I'd still like to continue with my own theorys that I hope will increase our frith and weal. We should live in dynamic, creative, peace and we should have prosperity.
There are three monsters that are defeated by Beowulf and we have only gotten to the first. As mentioned earlier, the less well-known part of this epic is that the young hero returned home to become the supporter of the rightful leader of his own people and eventually become king himself. The hero fights those monsters who threaten the tribe and is loyal to strong leaders who protect and advance the tribe. Our lesson here is that to protect our happiness and prosperity there are opponents to be defeated. And there are communitys that share our victorys.
It is the human structure of kindred or tribal society that serves the hero who serves the tribe. Wunjo could be seen as a rune that describes this mutual support of the tribe's strength and the individual's personal power. There is no exclusion of the community interests and the individual interests. There is a battle that leads to peace. The Gimle that translates as 'Gem Roof' from Icelandic is the teleology of our quest. This should not be forgotten by the immature anarchists who only aspire to leveling of our interests and merits while reveling in misery. Any claim they have to directing our purpose is bogus. This essay is an attempt to show through the primary sources of the 'Rigsthula' of the Poetic Edda and the Beowulf study now being studied that there is another more effective approach to the Elder Ways. The individual can find transformation and have a reciprocal benifit to the tribe.
On pages 119 - 123 of the Heaney translation, Hrothgar gives advice on how to be a considerate and respected leader. Hrothgar can see that the time would come when the Geats would need Beowulf to be king. This is advice worth reading for how we should conduct ourselves toward each other. An interesting comment on tradtional values is given on page 127. Hrothgar says, "I know your people are beyond reproach in every respect, steadfast in the old way with friend and foe." Foes are defeated and friends are honored.
So this is one of the Heathen values that advance the individual life and the Kindred. There are mainstream political forces today that would try to deceive us into not keeping this principle. Homogenized 'globalism' would have us abandon our tribal connections for an abstract sloganeering of ineffective altruism and aggression against other people. In standing up to them by living rightly we are keeping the heretical imperative.
I bring an experiential bias to this work with my interest in returning the heroic and prosperous dynamic spirit of our past age. There has already been too much of the hijacking of European metaphysics (or rather a false invention of modern interpretation) by forces of political Marxist or socialist agendas. I have seen way too much poverty and suffering in the neo-pagan community owed to this hijacking by means of misinterpretation.
While the quality of this work will need upgrading in the future I'd still like to continue with my own theorys that I hope will increase our frith and weal. We should live in dynamic, creative, peace and we should have prosperity.
There are three monsters that are defeated by Beowulf and we have only gotten to the first. As mentioned earlier, the less well-known part of this epic is that the young hero returned home to become the supporter of the rightful leader of his own people and eventually become king himself. The hero fights those monsters who threaten the tribe and is loyal to strong leaders who protect and advance the tribe. Our lesson here is that to protect our happiness and prosperity there are opponents to be defeated. And there are communitys that share our victorys.
It is the human structure of kindred or tribal society that serves the hero who serves the tribe. Wunjo could be seen as a rune that describes this mutual support of the tribe's strength and the individual's personal power. There is no exclusion of the community interests and the individual interests. There is a battle that leads to peace. The Gimle that translates as 'Gem Roof' from Icelandic is the teleology of our quest. This should not be forgotten by the immature anarchists who only aspire to leveling of our interests and merits while reveling in misery. Any claim they have to directing our purpose is bogus. This essay is an attempt to show through the primary sources of the 'Rigsthula' of the Poetic Edda and the Beowulf study now being studied that there is another more effective approach to the Elder Ways. The individual can find transformation and have a reciprocal benifit to the tribe.
On pages 119 - 123 of the Heaney translation, Hrothgar gives advice on how to be a considerate and respected leader. Hrothgar can see that the time would come when the Geats would need Beowulf to be king. This is advice worth reading for how we should conduct ourselves toward each other. An interesting comment on tradtional values is given on page 127. Hrothgar says, "I know your people are beyond reproach in every respect, steadfast in the old way with friend and foe." Foes are defeated and friends are honored.
So this is one of the Heathen values that advance the individual life and the Kindred. There are mainstream political forces today that would try to deceive us into not keeping this principle. Homogenized 'globalism' would have us abandon our tribal connections for an abstract sloganeering of ineffective altruism and aggression against other people. In standing up to them by living rightly we are keeping the heretical imperative.
March
31, 2009
BEOWULF.
ANOTHER DUAL-LANGUAGE EDITION.
The excellent Seamus Heaney translation with the Old English on the left side pages adds the ambience of the original power to the reading. This has been done before by Howell D. Chickering in 1977. I'm now reading a new addition of this classic and enjoying the way the two books (Heaney and Chickering translations) work together and present their own experience of the epic.
I would use them both for a full experience of the potentials that can be interpreted in this extensive scholastic field. Here is the information on the new Chickering edition:
"BEOWULF : A Dual Language Edition" , Translated and with an Introduction by Howell D. Chickering, Jr.
With a New Afterword.
As Howell Chickering points out in the new afterword of this 2006 edition, the real power of the Beowulf epic is found in the experience of the individual reading it, hopefully in the Old English. There are vast resources of scholarship and how to find them given in the afterword. The power of the poem stands on its own.
ANOTHER DUAL-LANGUAGE EDITION.
The excellent Seamus Heaney translation with the Old English on the left side pages adds the ambience of the original power to the reading. This has been done before by Howell D. Chickering in 1977. I'm now reading a new addition of this classic and enjoying the way the two books (Heaney and Chickering translations) work together and present their own experience of the epic.
I would use them both for a full experience of the potentials that can be interpreted in this extensive scholastic field. Here is the information on the new Chickering edition:
"BEOWULF : A Dual Language Edition" , Translated and with an Introduction by Howell D. Chickering, Jr.
With a New Afterword.
As Howell Chickering points out in the new afterword of this 2006 edition, the real power of the Beowulf epic is found in the experience of the individual reading it, hopefully in the Old English. There are vast resources of scholarship and how to find them given in the afterword. The power of the poem stands on its own.
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