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.

Retromodernism as a subset of postmodernism is something that seems to be a living reality accesable to the Heathen and heretical worldview. 'Postmodernism' could be briefly defined as the recognition that the modern world is a failed experiment and there is no longer the restrictions imposed by a grand unifying narrative. The human rights of perspectivism is a hallmark. I define 'retromodernism' as being able to perceive the better times of about 1946 to 1962. The heightened power of retromodernism extended in music until about 1973. The overlaps in cultural context make exact dating a little flexible.

This was an era when effort, ambition, and creativity could provide a good life for and individual and family. The middle class was on the rise with a sense of comaraderie and mutual endeavor. With meaningful work there was a prosperity that provided for vital loving relationships. Homes were built at a rate never before seen. These were more than buildings - - they were artistic places for the art of living. Recreation was an adventure to further bond relationships of kindred. Nature and travel were enjoyed in a world that seemed to shimmer in light and love.

Nowdays we seem to be chained to a machine that requires family adults to hold three jobs or more and still not make ends meet. The jobs are not creative. This seems to be a time of slavery. There is no need to dwell on how bad things are for many in the current decade. Looking for a name for this era, I will call it the 'accepted norm modern'. We need to find our way out of this mess.

Heathen and heretical action could be taken to win back the better times of the retromodern era. It was the faith and vital action of those times that made an enhanced art to living. Retromodernism allows us to selectively choose goals and attitudes that claim the best of the past, while honoring the present, and advancing into the future. Literary influence, personal history, and integral economics make this possible.

Heathen Teutonic primary sources for academic studies have been the focus of this blog series up until now. I have used these sources to support my premise that there is Superconscious direction in the basic motive power of ancestral prosperity. The dynamic force toward a migration and settlement of new worlds was inspired by the basic nature of ancestors guided by Tradition. I'm going to take a break from the academic study to journal some recent developments and make some general commentary. My original purpose was to write something of a quality that would be presentable to The Woodharrow Institute. This general commentary might still apply to that type of essay. However, for now I'm going to take a break from the analysis of Beowulf and return to the further literary adventures later.

New aspects have come into play. Illness has slowed my progress. It could be fairly serious. I have been naturally athletic up until now and able to make a difference in life through hard work. I take full responsibility for the actions or lack of actions that have comprimised my health. By the way, I have been sober and diligent about nutrition and recreation. Lack of recreation, I should say. I have further evidence against the artocity and abomination. ( A.A.) Other institutions will also celebrate my setback when they know about it. The Assemblies of Smog, and the Soggy Gack will point at me as 'actual proof' that one must remain enslaved to their organization or misfortune will follow. Bite me. My return to health will be a victory over them.

The journey to wealth that is the hallmark of the Teutonic way might be delayed slightly in monetary terms. However, living as Jarl can still be practiced in essence. My responsiblity now is to make sure the resources are available for taking care of my mother in her own environment. I have been her caretaker for over two years and I might have to get some help. Those actions will be made in the spirit of Jarl and sovereign independence.

With the arrival of Queen Wealhtheow the formal aspects of the gathering move into a heightened dimension. Here I borrow a theme presented by Garman Lord in his "The Way Of The Heathen". Garman says that when a woman presents the drink it takes on a more magical quality. He points out that a woman's Spiritual influence is valued. Hrothgar's hall is no army barracks warrior society. There is an inclusive Kindred quality to the meeting that occurs in this Old English account of a Scandanavian tale.

Wealhtheow offers the cup to the king first, then each of the others, and lastly Beowulf. It seems this is so that Beowulf can make another formal boast about what he intends to accomplish. "This formal boast by Beowulf the Geat pleased the lady well and she went to sit by Hrothgar, regal and arrayed with gold." (pg. 43). The connection between wealth and the quality of benificient order could be noted here as part of my own theme of prosperity of the people.

The sumble continues with good cheer. We will look more at some formalities of Sumble. With the presentation of the symble cup we have the words, "With measured words, she welcomed the Geat and thanked God for granting her wish.". (pg. 43). It must be remembered that in the time of the Danish king's hall this would be a Heathen God. The Old English word for this before translation is 'Gode'. The word Gode as descriptive of Divinity is knowledgably explained in Edred Thorsson,s book, "Futhark : A Handbook of Rune Magic".

With the sumble in progress there is the remembrance of better times. (pg. 43). Eventually the King and his wife retire to bed. There is love and the good life. This aspect of life is not Beowulf's purpose for the evening. He has a ferocious battle with Grendel awaiting him which he has promised to fight honorably. We won't go into details about the action scene of Beowulf and his battle because this is not an essay about about fighting but rather about the atmosphere of a sacred gathering where intentions are made known and Tradition is continued. Any of us have a battle of our own to fight, less lethal maybe, than the one in Hrothgar's hall, yet as important to win. Maybe the battle is against the forces of manipulation and oppression that are inflicted by Middle Eastern cults of Christianity or even Buddhist institutions that have unsatisfactorly filled a void left by a lack of information. Maybe one's battle is against poverty or lonliness. It is in making the affirmation in the Tradtional gathering that we gain strength to win victory in life.

At this point in my Beowulf essay I would like to again acknowledge that I am using the Seamus Heaney translation that includes the original Old English in its content.