Compare and Contrast Essay Between Beowulf and the Hobbit
I just this day finished reading A COMPANION TO BEOWULF by my friend and classmate Ruth Johnson. It was remarkably clear, well written, concise, and chock full of fascinating insights and observations.
Let me in particular remark on her last chapter, which concerned Tolkien and Beowulf. I had not heretofore been aware of how large a figure JRR Tolkien loomed in the scholarship of the epic poem BEOWULF, nor what a great influence his seminal essay The Monster and the Critics, had in turning the attention of the academic world from the historical to the literary merits of the poem.
Ruth Johnson makes the argument that Lord of the Rings is an updated version of BEOWULF. No, not the events, but the world, the worldview, the motif, the techniques, and especially the approach toward religion.
It is to be noted that many critics faulted Tolkien for not including anywhere in Middle Earth any description or hint of rituals, rites, temples and cults with adorn the vivid backdrops of other works of fantasy. Except for a few indirect hints that there is a High God somewhere, and angelic powers the elves revere, Lord of the Rings is perhaps unique among fantasies in that there is no mention of the religious side of society or the spiritual side of man.
But, of course, Tolkien is not unique: he is following BEOWULF. The poet of BEOWULF (so Tolkien interpreted the evidence) wished to depict his pre-Christian ancestors in the admirable light men are right to have for their ancestors, but without attributing to them a Christian faith they could not have had.
In these modern times, when Christian and Postchristian struggle for the souls of men, and the popular picture of the Christian is of a book-burner rather than the preserver of pagan literature, it is often hard to recall the respect with which the Christian imagination held their pagan fore-bearers and preserved their works. One need only open any random page of Dante or Milton, for example, to see the thickly
Let me in particular remark on her last chapter, which concerned Tolkien and Beowulf. I had not heretofore been aware of how large a figure JRR Tolkien loomed in the scholarship of the epic poem BEOWULF, nor what a great influence his seminal essay The Monster and the Critics, had in turning the attention of the academic world from the historical to the literary merits of the poem.
Ruth Johnson makes the argument that Lord of the Rings is an updated version of BEOWULF. No, not the events, but the world, the worldview, the motif, the techniques, and especially the approach toward religion.
It is to be noted that many critics faulted Tolkien for not including anywhere in Middle Earth any description or hint of rituals, rites, temples and cults with adorn the vivid backdrops of other works of fantasy. Except for a few indirect hints that there is a High God somewhere, and angelic powers the elves revere, Lord of the Rings is perhaps unique among fantasies in that there is no mention of the religious side of society or the spiritual side of man.
But, of course, Tolkien is not unique: he is following BEOWULF. The poet of BEOWULF (so Tolkien interpreted the evidence) wished to depict his pre-Christian ancestors in the admirable light men are right to have for their ancestors, but without attributing to them a Christian faith they could not have had.
In these modern times, when Christian and Postchristian struggle for the souls of men, and the popular picture of the Christian is of a book-burner rather than the preserver of pagan literature, it is often hard to recall the respect with which the Christian imagination held their pagan fore-bearers and preserved their works. One need only open any random page of Dante or Milton, for example, to see the thickly