Abstract This paper looks at lines 175 through 188 of the epic "Beowulf" in order to examine the author's views of paganism and Christianity. It is also important to look at when and where this was written in order to understand the conflict surrounding the lines discussed. The author's choice of words, structure and cadence of the passage in question are also examined.
From the Paper "The speaker seems to be creating a degradation of the people involved since the progression goes from heathenish hope, to the back of the heart, and then to hell. The line following this uses the same alliteration, but all words beginning with "h" are capitalized: Head, Heavens, High. These words all refer to a memory of God who rules all, which takes the previous line's degradation into a new perspective regarding the goodness of Christianity. Another interesting method used by the speaker in Beowulf is the placement of the phrases "cursed is he" and "blessed is he," considering they appear at the ends of their respective lines, which creates a stronger emphasis on these two bold statements. The final line of this passage states "find friendship in the Father's embrace." This shifts the alliteration to a new sound, while at the same time reveals the fact that these people are indeed Christian at heart whether they struggle to show it or not."
Abstract This paper discusses medieval literature and assesses the role played by Christianity and Paganism. The paper explains that medieval writers used allegory to build a universe that was seemingly as wondrous, but more stable, than that of the pagan imagination. They used concepts with which pagans had long been familiar to construct a world in which individuals could no longer roam alone without the benefit of priests and be safe. Medieval theologians complicated what had once been simple, if at times frightening. One can infer from this that the medieval mind viewed the world as dangerous; magic had been one way to control it. However, it appeared that magic sometimes failed. It would be tempting, then, to accept a belief system that promised it would never fail, at least not in the long run in the next life. That there was no way to empirically prove the truth of this would not have bothered the medieval populace very much; after all, they had been long used to accepting the invisible and ineffable in the far less ordered cosmos of the pagan world.
From the Paper "While that may have been a simple concept, thousands of years of paganism doubtless made it difficult for the new hierarchy to hold the population's attention on the new approach to life and death. It was probably tempting for people not far removed from the simple, nature-based practices of pagan rites to use those, rather than bring their desires to an intermediary. Instead of having the perceived ability to control their worlds, they were obliged to seek, instead, comfort from a priest whose promise had nothing to do with saving today's crops and warding off starvation by invoking the local corn goddess; the priest's promise was that God would deliver whatever was best for them in good time but, even if the crops failed and they starved, he promised a greater reward in the hereafter."
Abstract This paper discusses the complex religion of Roman Paganism. The paper describes the basis of Roman superstition -that certain acts would incur the wrath of the gods and explains the Roman religious calendars in relation to the Roman paganistic festival and rites. Although this religion might seem highly complex, the author explains how the Romans were also highly spiritual as they were dependent on religion for everything they did. Sacrifices as part of the rights and rituals of the Romans are also discussed. A list of the forty-six public gods that the Romans worshipped is included with the paper.
Outline:
The Beliefs of Roman Pagans The Gods of Rome
Superstition & the Gods
Roman Mythology: "Romulus & Remus"
The Organization of Roman Paganism The Roman Religious Calendars
Boundaries of Worship
The Practice of Roman Paganism Sacrifice
Conclusion
From the Paper "The Romans worshipped numerous gods. In cities throughout Rome, many more deities were added throughout the centuries. They were usually local gods. Each city had its own set of local god. The number and names of the local gods are not known. In addition to their local gods, the Romans had a universal 'list' of forty-six of public deities to whom they served and prayed to. Each separate god or goddess had power in their own specific field; thus, they were worshipped based on the aspect of life over which they 'ruled."
Questions whether we are in danger of explaining "inexplicable" elements in the Grail legend too quickly, with references to a nebulous 'Celtic paganism'.
Abstract Celtic paganism is often used to explain "inexplicable" elements in the Grail legend. However, other explanations are also possible. The paper demonstrates this by showing how some "inexplicable" facets of the Grail legend that are usually ascribed to Celtic paganism may have their origin elsewhere, including in Christianity, secular symbolism, Bede's "Life of Saint Cuthbert" and the Lives of St. Kentigern," and/or medieval history and geography. It also examines whether the historical, geographical and hagiographical sources were used consciously or unconsciously. The paper concludes that, when faced with "inexplicable" elements in a Grail legend, scholars are often too quick to find connections, often very tenuous ones, to Celtic paganism.
From the Paper "How are these narratives connected chronologically? And are the similarities deliberate? In their opening plot, these romantic and hagiographical stories are almost perfect Campbellian hero quests, so I think there may have been some pre-existing correlation between the early or oral versions of Peredur and the hagiographies. Yet the details of the Romances are so much like the saints' lives that I believe there is clearly some deliberate imitation. I will now attempt to untangle the way in which these books influenced on another. Bede's Life is based on the anonymous Life, which comes from the tradition that developed in Lindesfarne during or soon after Cuthbert's life. Bede wrote the Prose Life at the end of the 7th century and it influenced the writers of the Lives of Kentigern. The two Lives of Saint Kentigern were compiled in the 12th century, and the author of the fragmentary Life mentions his familiarity with the story of Cuthbert."
Abstract This seven-page-paper takes the reader on a guided tour through the critique of a book called "Christianity and Paganism in the Fourth to Eighth Centuries", by Ramsay Mac Mullen. In the book Mac Mullen explores the four-century transition that it took for Christianity to overtake Paganism as the leader of religious faiths in the world. The book author details the fact that it was not a quick and painless transition but rather a drawn out and often very painful process to get the new religions established. The author of this paper learned a lot about that transition period from the book and also gained a respect for Mac Mullen as a religious expert. 7 pgs. Bibliography lists 1 source.
Abstract This paper examines and analyzes the poem, "Beowulf" and describes it as an adventurous, heroic epic which resembles the classical mythological tales. The writer postulates that the ultimate meaning of the poem seems to be Christian rather than pagan, since the main theme of the text is the fight of good against evil. The writer examines the poem and by analyzing the contrastive and opposing patterns and symbols expressed in the work, both Christian and Pagan, and attempts to validate his statement that the poem is, ultuimately, one with a Christian message.
From the Paper "The 'pagan' archetypes identifiable in the text are thus related to the main attributes of the epic hero and also to the battle between order and chaos, the mythological correspondences of good and evil. Beowulf focuses on the life and the heroic deeds of the valiant hero that gives the name of the poem, and that will be crowned as the king of the Geats later on in the epic. The most remarkable feats of Beowulf are a proof of his great courage and his great physical force. He delivers the Danish land from the terrible monster Grendel, then he also vanquishes Grendel's mother, and when he is king, he fights a great dragon. All these valiant acts clearly point to the ideal male hero, undaunted and extremely powerful, that is sent to fight the evil forces, represented by the monsters that are his enemies. The main characteristics of Beowulf indicate that he a typical epic hero, endowed with the main outstanding qualities: physical strength, bravery, pride and a high morality. Seen from this perspective, Beowulf is rather the prototypical mythological hero than the Christian missionary. Although he is an instrument for fighting evil and sustaining the order of God's creation upon earth, Beowulf does not appear to fit into the frame of the Christian hero who has a pure heart and an infinite longing for the eternal union with the divinity. Beowulf's singularity, his physical strength, his vanity and his desire for fame indicate that he is in search of earthly although superhuman values, rather than universal and divine ones. Despite the fact that he saves people from terrible monsters, Beowulf seems to pursue a personal goal also in his desire for acknowledgement."
Abstract Geoffrey Chaucer is a well-known poet of the 14th century who worked for the king as a manager of societal and traditional events. Nonetheless, his poems are rooted with compassionate consideration towards women, the common people, and uniqueness as articulated through multicultural signs signifying states and religious convictions. This paper deals with the impact of pagan settings on the story "The Knight's Tale." To illustrate how fundamental the impact has been, this paper utilizes disjunctive mixtures of the story as its theme.
From the Paper "Contemporary readers might consider that a narrative in which so many aspects of a story take place coincidentally is a weakly schemed story, without a doubt. However this is the exact point that Chaucer is attempting to make throughout this story. The functions of "Fortune" do have an accidental and unintentional method of running. How can humans tolerate such an inadequately structured universe? This is one manner of wording the major issue which the poem portrays (Minnis, 1982)."
Abstract This paper explains that, at the height of their domination in Europe, the Celtics, who were a warrior race in the 9th century B.C.E. that started on the island of Ireland, spread their religion across the British Isles to Turkey; however, they finally were conquered by the Romans and the Germanic tribes. The author points out that Druidism was passed down through an oral tradition typically kept by the bards and the ancient Druids; much of the Druids traditions are still kept because they were later recorded in medieval manuscripts and in oral tradition, folk lore and ritual. The paper concludes that, in the modern world, the Druids are still strong as a cultural fascination and several religious groups have been formed such as the British Druid Order and the Reformed Druids of North America.
Table of Contents
Celtic Paganism: A History
Celtic Traditions and Religions
Druidism and their Different Occupations
Influence of Christianity of the Druids
The Religious Beliefs of the Druids
Devices Used by the Druids
Druid Celebrations and Seasonal Celebrations
The Modern Druidic Movement
From the Paper "The Druids are known for having many celebrations and ceremonies throughout the year. Some of these celebrations are religious others commemorate special events within their history. The Druids celebrate a series of fire-festivals on the first of each of four months. These festivals would start at sunset and last for three days. When these ceremonies start, great bonfires are built on the hilltops and cattle would be driven between the two great bonfires to assure them fertility. Couples hoping to be married would jump over the bonfire and run between them to encourage fertility as well. These festivities all have special significance within the culture of the Druids. The first is the Samhain, which means the end of the warm season. It takes place on November 1st which marks the combined feast of the dead and the new years day celebration on the Celtic calendar. This is the time when the veil between our reality and the reality of the otherworld can be easily penetrated. Thus, communication with those who have past beyond the veil is possible and many ceremonies attempt to communicate with the dead during this festival. Later the Christians would adopt the fire festival as the All Soul's Eve, and later it would become the secular holiday Halloween."
Abstract The paper describes how, before the Spaniards arrived in North America, there were flourishing communities of Mayans and Aztecs, with a thriving tradition of sun worship. The paper examines how Halloween and the Day of the Dead share a common origin in the Christian commemoration of the dead on All Saints' and All Souls' Day. The paper further examines how Catholic tradition is partly based upon Celtic Pagan rituals.
From the Paper "On the second day, the celebration is directed toward the adult deceased. They are thanked for their protection, and respectfully asked to continue bringing prosperity and grace to the family. The family welcomes the souls of the deceased into their homes to visit. Small alters, called offrendas, are constructed and all kinds of lovely things decorate them, including tiny sugar favors made in animal shapes, happy skulls, skeletons, bouquets of flowers and family photographs."
Tags: Mexican, Dia, de, los, Muertos, Conquistadors, gravesite, Latino
Abstract This essay analyzes the Old English poem "The Dream of the Rood" and examines the overshadowing of Christian elements by pagan elements. The author notes that this can be explained by the historical context of the poem, for the author felt compelled to include pagan elements as a co-opting tool in order to convert them to Christianity. Since the thematic focus of the poem is the victory won by Christ over sin, the tactical use of pagan elements that perhaps overshadow Christian elements is justified by the strategic goal of converting pagans to Christianity.
Abstract The paper notes that societies, like those of Africa, have been the target of religious indoctrination into monotheism from what was previously a pagan society. The paper comments that in Africa, we find that a blending of paganism and monotheism continues to evolve the culture. The paper highlights that we have an opportunity to observe Africa's clashing cultures, paganism and monotheism, and we can see emerging from that clash, a changing social landscape. Focusing on West Africa, the paper examines that changing landscape, in order to understand what the role of religion amidst this clash is in West Africa today.
Outline:
West Africa - A Brief History
The Developmental Impact of Islam and Christianity in West Africa
Conclusion
From the Paper "For centuries, West Africa's coast and rivers have been accessible as routes of trade, including slave trade. This means that as monotheism, and more notably Christianity and Islam, spread throughout the world, West Africa was accessible to both from virtually all directions. By the time Europeans thought to introduce Christianity to West Africa, the areas that constitute West Africa had already received Islam. Like the rest of Africa, West Africa was colonized by European powers, and France represented the greatest presence in West Africa . By 1946, the move for emancipation was prevalent across the African continent. West Africa was, like its neighbors, slowly freed of European imperialism. However, there remained in West Africa the residual social infrastructure of the European experience in, among other things, Christianity."
Abstract This essay demonstrates why and how power-hungry men used the church against powerful women in order to kill them legally and to force the rest of the women into second-class citizen status. This essay further investigates the pagan religion and women's downfall, as well as Christianity and men's rise to power. Methods of torture and some of the women's confessions are included.
From the Paper ?During the witch craze, 85% of those people executed for witchcraft were women,? states The Burning Times. Although this percentage is not fixed ? some countries had a higher percentage than others ? the small percentage of men condemned as witches is even more flexible. Men made 10 to 15% while animals were around 5% (Armstrong). This paper focusing on the witch trials more so on New England than any other witch hunt site, is to prove that this high percent of women condemned as witches was due to men's fear of women and their power."
This paper discusses that, in Edmund Spenser's in Stanza 46 of Canto IX, Book One, of "Faerie Queen", the belief in fairies and other pagan elements co-exist with the Christian belief in God.
Abstract This paper explains that, although rooted firmly in the Christian religion, E. Spenser's "Faerie Queen" nevertheless contains frequent positive references, both explicit and implicit, to the pagan Goddess religions, which Christianity worked so hard to replace in the British Isles. The author points out that this assertion is supported not only by the actual imagery, metaphor and other poetic devices but also by Spenser's brilliant conception of time as something nonlinear, a dimension in which past and present mingle to create an imagined reality. The paper illustrates that the first two lines of stanza 46 incorporate a combination of pagan and Christian references: The word "goodly" was closely related to the word "godly"; the reader must think that this is a reference to a tree in the Garden of Eden, which is supported by the next line, which describes the fruit upon this tree as "apples, rosie red".
From the Paper "First, however, it is necessary to give a very brief synopsis of the events that have transpired to this point. Redcrosse Knight has come through a series of terrible ordeals on his quest to free Una's parents from the prison of the evil dragon. (Una is the woman he loves.) Along the way, both she and he have come to death's door many times. What is striking about each of their rescues, however, is that although for the most part the savior comes in godly form (as in the Lion who protected Una until he himself was killed in for his efforts), the presence of Una -- who, at one point, is taken for a goddess by a group of "nature dwellers" (i.e. pagans) as she makes her way back to the Redcrosse Knight -- is a repeating theme of the old pagan religions. Put simply, Una is a goddess-figure who weaves through the text alongside other Christian themes (as well as other, more ambiguous, themes such as the "three sisters" who heal the Redcrosse Knight through resentence so he can continue on his quest to kill the dragon and free Una's parents)."
Abstract In this paper, by analyzing the three Slavic culture of Russian, Polish, and Ukrainian, one can realize the power of animism within these pagan religious beliefs. The writer shows that through the customs, mythology, and artwork presented in these belief idioms, the manifestation of animal can be seen in the spirit world in relation to war or even protection from evil spirits. Further, the writer discusses that before the advent of Christianity, the belief in idols was prevalent, and made a strong and enduring cultural legacy for the Slavic pagan peoples.
From the Paper "This cultural study examines the paganism of Slavic cultures in relation to religion, customs, art, and the mythology that supports these belief systems. By taking various parts of Russian, Polish and Ukrainian culture, one can evaluate the customs in relation to religion and the traditions that build customs in the practice of pagan beliefs. By evaluating these three Slavic cultures in this respect, the necessary relationships between art and mythology can be drawn to help elucidate the background and influence that culture has imposed on these pagan religions. Through the Slavic culture of the ... "
Abstract This paper explains that archeology and linguistic findings indicate that goddess worship in various forms has taken place since the Ice Age. The author points out that many experts believe that, during biblical times, as Christianity and Islam began to evolve, almost all pagan goddess worship was driven from society and religion, thus creating patriarchal societies with women subservient to men. The paper relates that more recently goddess worship has enjoyed a renewed popularity through (1) the spiritual practices of pagans and Wiccans and (2) the women's movement.
Table of Contents:
Introduction
History
Biblical Times Arrive
Keeping Them Down
Marija Gimbutas
Conclusion
From the Paper "Goddess worship began long before any formal records were kept but there have been stories and illustrations throughout history that indicate goddess worship began in prehistoric times. From the beginning of time, mankind began to divide itself into societies that had two types of humans, the hunters and the gatherers. Humans are the only animal species on earth that understand life it finite. It ends and people die. Out of that understanding came the foundation for religious principles and practices."
