Bearwolf and Fidget: The first of seven stories in 'The Adventures of Bearwolf'

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Attempts to find classical or Late Latin influence or analogue in Beowulf are almost exclusively linked with Homer's Odyssey or Virgil's Aeneid. In 1926, Albert S. Cook suggested a Homeric connection due to equivalent formulas, metonymies, and analogous voyages. [138] In 1930, James A. Work supported the Homeric influence, stating that encounter between Beowulf and Unferth was parallel to the encounter between Odysseus and Euryalus in Books 7–8 of the Odyssey, even to the point of both characters giving the hero the same gift of a sword upon being proven wrong in their initial assessment of the hero's prowess. This theory of Homer's influence on Beowulf remained very prevalent in the 1920s, but started to die out in the following decade when a handful of critics stated that the two works were merely "comparative literature", [139] although Greek was known in late 7th century England: Bede states that Theodore of Tarsus, a Greek, was appointed Archbishop of Canterbury in 668, and he taught Greek. Several English scholars and churchmen are described by Bede as being fluent in Greek due to being taught by him; Bede claims to be fluent in Greek himself. [140] Kennings are a significant technique in Beowulf. They are evocative poetic descriptions of everyday things, often created to fill the alliterative requirements of the metre. For example, a poet might call the sea the "swan's riding"; a king might be called a "ring-giver." The poem contains many kennings, and the device is typical of much of classic poetry in Old English, which is heavily formulaic. The poem, too, makes extensive use of elided metaphors. [151] Interpretation and criticism [ edit ]

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Storyteller: Many years ago in the land of Denmark, Lord Hrothgar was king. Hrothgar was rich and powerful and he was a good ruler who cared for his people. One day he announced: Davis, Craig R. (2006). "An ethnic dating of "Beowulf" ". Anglo-Saxon England. 35: 111–129. doi: 10.1017/S0263675106000068. ISSN 0263-6751. JSTOR 44510948. S2CID 162474995.Jaillant, Lise (2013). "A Fine Old Tale of Adventure: Beowulf Told to the Children of the English Race, 1898–1908". Children's Literature Association Quarterly. 38 (4): 399–419. doi: 10.1353/chq.2013.0055. S2CID 53377090 . Retrieved 7 December 2020. Joy, Eileen A. (2005). "Thomas Smith, Humfrey Wanley, and the 'Little-Known Country' of the Cotton Library" (PDF). Electronic British Library Journal. Archived (PDF) from the original on 9 October 2022.

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a b c Urbanowicz, Michal (2013). "The Functions of Digressions in Beowulf" (PDF). Acta Neophilologica. 15 (2): 213–223. ISSN 1509-1619. Archived (PDF) from the original on 9 October 2022. Waugh, Robin (1997). "Literacy, Royal Power, and King-Poet Relations in Old English and Old Norse Compositions". Comparative Literature. 49 (4): 289–315. doi: 10.2307/1771534. JSTOR 1771534. Lapidge, Michael (2000). "The Archetype of Beowulf". Anglo-Saxon England. 29: 5–41. doi: 10.1017/s0263675100002398. S2CID 163053320.Main articles: Translating Beowulf, List of translations of Beowulf, and List of adaptations of Beowulf Other scholars disagree as to whether Beowulf is a Christian work set in a Germanic pagan context. The question suggests that the conversion from the Germanic pagan beliefs to Christian ones was a prolonged and gradual process over several centuries, and the poem's message in respect to religious belief at the time it was written remains unclear. Robert F. Yeager describes the basis for these questions: [160]