Not being immune to societies influence, literature continually deals with the relationship between G-d and man,

and this relationship within stories, to some degree, reflects something that is in fact real. With this in mind, a brief analysis of the poems Beowulf and John Miltons Paradise Lost will show that, within these poems, the Judeo-Christian god works to bring about monumental cultural change for the unknowing characters within these two epics. In Beowulf, G-d invokes himself in so many ways that are unbenounced to the characters in this epic poem. First and foremost, it is important for one to understand that the society of man depicted in this poem is, as of yet, not consciously aware of G-d or his effect on their lives, as alluded to in the following lines: Such was their custom, the hope of heathens: in their spirits they thought of Hell, they knew not the Ruler, the Judge of Deeds... The Scandinavian society portrayed in the poem is pagan, very much a pre-Christian people. Throughout the poem many things happen to them that alter their culture to make it resemble contemporary Christian culture. At the center of Christian culture is Jesus, sent by the Lord to assist the people; so to such a character exists in Beowulf, as we see here: Afterwards a son was born to him, a young boy in his house, whom G-d sent to comfort the peopleTherefore the Lord of Life, the Ruler of Heaven, gave him honor in the world: Boew To further complement the New Testament, Beowulf also has an antagonist, Grendel, not representative of the Devil himself, but no doubt a spirit fallen from the Lords graces, as illustrated by this quote: The grim spirit was called Grendel...[who] G-d had condemned as kin of CainFrom [Cain] sprang all bad breeds, trolls and elves and monsters likewise the giants who for a long time strove with G-d: He paid them their reward for that. Grendels ancestors were perhaps these giants cast down for their insolence, and as the poem progresses, Grendel terrorizes G-ds creations, until he is defeated by Beow in unarmed combat.

This battle takes place in the Hall Heorot, a glorious building constructed by Hrothgar, though it is hinted in the text that all this mans glory is attributable to G-d: Then Hrothgar was given success in warfareall that G-d had given him. Not only is this building attributable to G-d, it is in fact an example of an early Church, thus we see the beginning of the institutionalization of religion, an institution that has spread worldwide. Lastly, during the funeral of Beow, G-ds child, we see another transformation of culture. Of the three (possibly four) funerals in the poem, Boews is different as the riches placed with him are of no value as they were from the dragons hoard: they let the earth hold the wealth of earls, gold in the ground, where now it still dwells, as useless to men as it was before. The previous funerals both involved burying the deceased with great worldly treasures, though the treasures entombed with Beow have no value, invoking the Christian idea that true wealth is in ones actions during life and that honor comes after death, perhaps best illustrated here: Well is a man who after his death-day may seek the Lord and find peace in the embrace of the Father. All of this change was by virtue of G-d; He instigated the changes that took place for these people, and the changes played out according to what He wanted their culture to be, all the while hiding his existence from them. In Miltons Paradise Lost, again G-d is guilty of orchestrating all that happens in His struggle with Satan. For as smart and charismatic as Satan is portrayed in the poem, it seems to be beyond his comprehension that G-d will get what He wants, regardless of Satans mischievous plots. Satans greatest plan was to usurp G-d in Heaven, expressed here: aspiring to set himself in glory above his peers, he trusted to have equaled the Most High It is known that in this battle Satan loses pitifully, and is cast down in to Hell, where he begins to scheme anew. Believing that G-ds strength comes from strength of arms, Satan designs to

corrupt His creations, to wrought evil from all that is good, as opposed to openly face Him again in combat: Our labor must be to pervert that end, And out of good still find means of evil; Sadly, Satans scheming with his lieutenants is for naught, they do not understand that their deeds do not go against G-ds plans, but are part of them, they are allowed by The Lord to hatch and execute their most fiendish plot, the disobedience of man: but that the will and high permission of all-ruling Heaven Left him at large to his own dark designs From this one can infer that not only did G-d let Satan tempt man, but that G-d also allowed Satan his failed rebellion, that lead Him to cast Satan and his minions from heaven as well. The fact that G-d is omnipotent and omnipresent is lost on Satan; Satans changing desires, from attempting to usurp G-d to perverting Adam and Eve to perverting mankind, is Satans culture, acts such as these are all he knows and all that he aspires to do, and G-d covertly allows Satan these indiscretions as his part on His grand stage. In conclusion, in these two epic poems, a glimpse has been given of the Divine Power that G-d holds and exercises upon the His unknowing underlings, though to what final purpose none can really be sure. It is made clear that all creations lack the faculty of free will, though thankfully, this is where the poems reflections of reality stop, hopefully. It would be a shame if all the culture that exists in reality was nothing more than a tool of a god who desires to glorify his virtues by juxtaposing them against evils intrinsic to his glory.

Assignment # 1
Beowulf and Paradise Lost For: Amy Garnai By: Aaron Draper December 27, 2011