Leaders That Grow Complacent Leave Chaos in Their Wake

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Recently, I spoke to a group of CEOs about the widening gaps in leadership. One of the growing trends I shared is that leaders are becoming more and more complacent.  Rather than turn the spotlight of accountability on themselves, there was a tendency to shine the light of accountability onto others.  

Leaders must take greater ownership to remain relevant for the organizations and industries they serve.  Being an effective leader is hard work – harder than ever before, because it requires continuous renewal and reinvention.  Few are those who welcome change – even though it is necessary in order to evolve. 

As a leader, you must have the stamina for the fight – to let go of the old ways of doing things to be significant again. Leaders that remain complacent put their organizations, employees and the customers they serve at risk.  leaders fail in their primary responsibility of  in people and the organizations they serve. They are the ones at greatest risk of becoming irrelevant if they don’t evolve how they lead so that the business can grow and compete in the 21st century.

Here are three ways you can avoid becoming complacent – so that you can stop unknowingly creating tension in the workplace and start understanding the unique differences of those you serve.

1.  Leaders must learn to adopt a new mindset

Leaders that lack the ability to reinvent themselves are those that get caught in the trap of complacency.  What leaders need is a new mindset. A mindset that takes them from melting pot to mosaic, from substitutional to evolutionary thinking, from knowledge to wisdom, and from survival to reinvention. Leaders must embrace an entrepreneurial spirit to maximize the utilization of resources and form relationships with employees and customers – with a mindset that creates stronger alignment and builds momentum.

2.  Learn to take on more ownership

As leaders, we must turn the spotlight of accountability on ourselves as we strive for excellence – and help guide the evolution of the organization’s future and that of our employees and customers.  Leaders must focus less on playing it safe and more on making themselves more accountable to solve for the right things.  Time is wasting, yet too many leaders are not willing to take on a new level of accountability that requires them to roll-up their sleeves and get their hands dirty.

The most important ingredient to great management is accountability. Without accountability, the ability to manage doesn’t exist. Great management is holding yourself and those around you accountable to deliver results. In the end, managers are accountable to be accountable. The reason most people don’t succeed in work or in life is that they are not accountable enough to themselves or to those they serve. Accountability means leaders must work with a generous purpose and sustain high levels of reciprocity in an effort to be more intimate with their customers and employees – to stay 5-10 steps ahead of the game to assure that they and their organization are never blindsided. If they don’t, they will quickly lose their impact and influence, and whatever momentum they have gained will just as quickly be gone. Accountability demands that leaders take ownership of their actions to assure the marketplace never passes them by.

3.  Embrace diversity of thought

Too many leaders gravitate toward likeminded-ness rather than invite fresh perspectives to strengthen outcomes and unveil possibilities previously unseen.  As leaders, we must guide the creation of an inclusive environment that communicates our organization’s core beliefs and values; we must evolve the culture and set the right tone toward maximizing the full potential of everything we influence.  Leaders must embrace diversity of thought to unite people – and through our influence, bring others along by valuing their unique contributions and differences to make the organization stronger.  Being intimate with the business elevates our self-awareness and broadens our observations to see opportunity in everything – opportunities previously unseen and that others don’t see at all.  

To learn more about building mutually beneficial relationships, join me on October 27 at 12 p.m. PST/3 p.m.EDT for a FREE 30-minute webinar on.

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The Aeneid of Greece by Virgil The Aeneid

The Aeneid of Greece by Virgil The Aeneid, tells the story of Aeneas’s journey in search of the land where he is destined to build the city that will one day become the great Roman Empire. Largely influenced by Homer’s Odyssey and Iliad, the Aeneid begins halfway through Aeneas’s journey, as he nears the city of Carthage, ruled over by Dido, who built the city after fleeing from her murderous brother. King Arthur of Britain, by Howard PyleThe character of King Arthur is larger than life.

He is rarely presented as truly human; he is either the idealized symbol of Camelot and the virtues of the Round Table, or he is a peripheral character sometimes virtuous but rarely with a penetrating intelligence capable of seeing long-term effects and making sound decisions. Whether a historical Arthur actually existed, what we are left with today is a mythological character, memorable and tantalizing in his virtues and foibles. Beowulf was written in England, but is set in Scandinavia. The author is unknown.

This epic poem describes the hero Beowulf marching with his fourteen warriors and arrive at the place of Heorot where he finds that he king of Heorot Hrothgar terrified by a monster called Grendel. Beowulf manages to kill Grendel and his monster-mother at his abode beneath a lake. After that he returns to his country and becomes the king there and rules his kingdom for fifty years. He dies of the wounds he got once during the combat fought with a dragon. Gilgamesh Is the Priest-King of the city of Uruk.

He is a tyrannical king who works his people to death and takes what he wants from them. He kills the young men at will and uses the women as he pleases. The people of Uruk cry out to the gods for help so that they can have peace. | Ramayana – is the immortal tale of Shri Rama that teaches us the values of ideology, devotion, duty, relationships, dharma and karma. Biag ni Lam-ang (Tagalog: “Buhay ni Lam-ang”) ay isang epikong tula ng mga Ilokano mula sa rehiyon ng Ilokos sa Pilipinas.

Sinalaysay at sinulat sa orihinal na wikang Ilokano, pinapaniwalaang na pinaghalong gawa ito ng iba’t ibang mga lumilikha ng tula na pinasa sa pamamagitan ng mga salinlahi, at unang sinulat noong 1640 ng isang bulag na manunula na si Pedro Bucaneg. Ibalon – Author Fr. Jose Castano May tatlong mga bayani sa epiking ito: Baltog, Handyong, at Bantong. Unang bayaning dumating sa lupang ibalong ay si Baltog at sya ang nagpayaman ng bukid.

Ang pangalawang bayani na dumating sa ibalon ay si Handyong, nakipaglaban siya kasama ng kanyang mga tao sa libu-libong mga giyera at digma. At si bantong ang namuno sa pag patay sa kalahating tao, at kalahating halimaw na c Rabot. | Analysis: The difference between western and eastern epic, the eastern epic involves the story about Indians and Philippines but in western epic they start from the medieval ages and it involve the story about the gods and the goddess.

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Beowulf’s Strength and Fearlessness

Anglo-Saxon poetry reflects their culture and life. Poetry is a wide part of their lives, and many of them passed to the descendants through the word of mouth. From many poetry told, “Beowulf” would be a first-class example of the Anglo-Saxon lives. “Beowulf” is a poem about a brave hero who hears tales of a fearsome beast that tore a kingdom apart. Beowulf, the main character, as a brave warrior, fights the beasts and saves the kingdom. Beowulf is fearless and strong.

These characteristics show the values of the Anglo-Saxon culture. Beowulf was “the strongest of the Geats” and “greater and stronger than anyone anywhere in this world” (lines 110-111). This proves that Beowulf was stronger than any Anglo-Saxon men. Beowulf also realizes that he is strong too. He says, “He could never leave me behind, swim faster / Across the waves than I could…” (274-275). He says this to prove that he is the strongest of all men and that no one could beat him in anything.

The significances of Beowulf’s outstanding physical abilities reveal the value of strength in the Anglo-Saxon culture. Among the Danes and Geats, Beowulf is praised as the epic hero because he defeats the vile monsters, Grendel and his mom. Grendel and Beowulf would be total opposites of each other. Grendel is the demon who “snatched up thirty men, smashed them / Unknowing in their beds, and ran out with their bodies” (37-38). The people of Herot despised Grendel for his slaughtering. When Beowulf kills Grendel, Herot gains freedom from the demon.

That basically makes Herot love Beowulf for his good deed. Beowulf “struck with all the strength he had left, / Caught her in the neck and cut it through, / Broke bones and all. ” (641-643) and “then struck off / His head with a single blow. ” (663-665). The slaughter of Grendel and his mother saved Herot from its continuing of sorrowful deaths. Again, Beowulf’s value of incredible strength reveals the Anglo-Saxon culture. Beowulf was fearless to all of his enemies and never lost a battle. He never forfeited any of them and won victory every time fair and square.

When Beowulf first arrives in Herot, he is asked to leave all his weapons. Beowulf says, “My lord Higlac / Might think less of me if I let my sword / Go where my feet were afraid to if I hid / Behind some broad linden shield: My hands / Alone shall fight for me, struggle for life / Against the monster. ” (170-175) Beowulf doesn’t want to look like a weak hero by taking all of his weapons, so he leaves his spears and battle-shields behind. He doesn’t want his king to think less of himself.

Beowulf emphasizes his fearlessness by leaving all of his weapons behind. The standout of Beowulf’s fearlessness shows an Anglo-Saxon characteristic. Beowulf also shows his fearlessness during the celebration after Grendel retreats with his arm cut off. Beowulf says, “When we crossed the sea, my comrades / And I, I already knew that all / My purpose was this: to win the goodwill / Of your people or die in battle, pressed / In Grendel’s fierce grip. Let me live in greatness / And courage, or here in this hall welcome / My death! (364-369) Beowulf says that he would rather die in Grendel’s hand if he could not defeat him. He does not fear to give up his life in a battle if he can’t win. This demonstrates that Beowulf is not fearful at all, even in front of death. Beowulf’s actions toward death show fearlessness, an Anglo-Saxon characteristic. From the poem “Beowulf”, the main character, Beowulf shows strength and fearlessness, the characteristics of the Anglo-Saxon culture when he first arrives in Herot and when he defeats Grendel and his mother.

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Comitatus: Anglo Saxon

The phrase comitatus is exceedingly important in Anglo-Saxon culture, and is demonstrated profoundly in Anglo-Saxon texts. Comitatus means fellowship, particularly an allegiance between a chieftain and his men. This phrase refers to a very important tradition during the times of the Anglo-Saxons. It was so important because these men were constantly protecting their people from outside attacks and invasions and the comitatus was the bond that held these men together and that is what they lived for.

Specific Anglo-Saxon texts where comitatus is eminently portrayed is Beowulf, The Wanderer, and The Seafarer. Beowulf is an Old-English written epic, during the Anglo-Saxon period in which a hero, Beowulf, is shown battling three different agons throughout his life. Comitatus is tremendously present throughout this entire story. For example Beowulf sails to Denmark with fourteen warriors to defeat Grendel, out of respect and to protect their allies, the Danes.

This shows Comitatus because Beowulf is not only trusting of his men, but also risking his life for good riddance with King Hrothgar of Denmark. The reason to why Beowulf must defeat the Grendel is because of comitatus as well, because the Danes night in and night out were strengthening their friendship in the mead-hall, Heorot, and Grendel became jealous of this “fellowship. ” Another example of comitatus in Beowulf is when Beowulf is fighting the dragon and Wiglaf comes in and helps Beowulf win out of respect for his leader and his accomplishments.

Comitatus is presented numerously throughout Beowulf and represents the ideals and way of life of the Anglo-Saxons. The Wanderer is an Anglo-Saxon poem in which a warrior longs for old times, as he nostalgically ponders when he served his lord as well as feasted with his friends. The wanderer in the story has lost his fellow warriors and lord in battle, and now walks alone in exile. This poem shows the wanderer remembering times of comitatus and wishing those times were once again subsisting. He recalls his comrades and the costly hall gifts of his gracious gold friend, which he gave him in youth. ” (ln. 34-35) The wanderer dreams of seeing his lord, kissing him and experiencing pleasure of doing him favors. At the end of the poem the man talks of the present times and his soul becoming sick and dark, because comitatus is no longer a value in his life. In the Anglo-Saxon poem The Seafarer, it is much like The Wanderer in which the speaker of the poem dreams of times with fellowship or comitatus.

The man in the poem is out at sea, as days go by and he sits in the freezing cold jealous of men blessed with happy land-life. “The swan’s blare my seldom amusement; for men’s laughter there was curlew call, there were the cries of gannets, for mead-drinking the music of the gull. ” (ln. 23-26) The seafarer wants to be with his people drinking mead and listening to music and stories, otherwise known as comitatus. He speaks of his despairing mind and how there is no friend or brother or around to share his thoughts with.

He also says that no man is likely to guess how he has wasted whole winters, cut off from kind. The Seafarer truly displays the sorrow of the speaker and really portrays the importance of comitatus in one’s life, because without it he is devastated. Anglo-Saxons based their entire lives and worthiness off of comitatus, as well as making a name for themselves. These values feed off one another because while making a name for yourself you want to have others to share it with in order to make it worthy.

Comitatus is evident in many Anglo-Saxon texts and is validated in Beowulf, The Wanderer, and The Seafarer. In Beowulf comitatus is constantly shown on a regular basis and is present many times throughout the story. In The Wanderer, and The Seafarer, comitatus is not present, but rather the men of these stories wish that it was in their lives at the time. The constant display of this value as well as the desire to have comitatus in one’s life shows just how important it is in the life of an Anglo-Saxon.

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Beowulf Embodies the Values of Anglo Saxon Society

The Anglo-Saxon people, who ruled England up until the Norman conquest, were composed of warlike Nordic and Germanic peoples. They descended from the Angles, Saxons, and Jutes. They valued courage, strength and desire for fame and glory and commitment to obtaining it (similar to the ideals regarding fame and honor espoused by Homers Achilles). They also valued generosity and the protection of others. The first value, courage, is constantly put to the test in the dark and dangerous world of Beowulf.

This world was filled with monsters and obstacles to slay or overcome. Beowulf himself is said to be the strongest man on earth at that time, and the way he wrestled Grendel almost effortlessly, while so many others had failed, proved that he had a kind of superhuman physical strength. His desire for fame and his commitment to obtaining it was also very strong, he had an enormous amount of willpower and was determined to win himself a name.

Even after he was famous throughout the known world for his deeds, he still was not yet satisfied. After he had fought in many battles and saved the Danes from Grendel and Grendel’s mother he was still not content. He battled the dragon, which was his greatest accomplishment, and proof of his courage and sheer heroism. Although it can be interpreted as a proof of courage, one could also look at it as foolishness, a man’s selfish desire to gain glory, even after he has been saturated with it.

However, the Anglo-Saxon concept of selfishness was far less abstruse than our own. Their idea of generosity was helping friends and allies, especially in form of gifts for chivalric acts. He did slay the dragon and Grendel partially because he wanted to protect the Danes and his own people from these two atrocities, but he was also motivated by a desire for glory. Beowulf himself was apathetic to the notion of death, he stated it many times throughout the poem, a fine example is his speech prior to fighting Grendel.

However, he is obsessed with his legacy and his name, which is more important than life itself to him and the other Anglo-Saxons. For example, the slave in Beowulf’s expedition to slay the dragon is not even in the headcount due to his lineage and rank. Fame is part of building the noble family name and rank. Social mobility was fairly high among the warrior class in Beowulfs times, much like it was in the Roman legions. A good name and the amount of gold determines a warrior’s rank, the world of Beowulf, for the warriors at least, is a meritocracy.

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Anglo Saxon Culture as Reflected in Beowulf

Every culture has its own set of beliefs values and customs. Cultural beliefs, values, and assumptions are directly and indirectly acquired throughout a lifetime. A culture is the sum of a group’s way of life and this is no different with the ancient Anglo Saxon culture. Cultures usually have distinct figures that reflect their culture as a whole. The importance of religion, values, and heroes are reflected a great deal in the epic poem of Beowulf accurately showing the Anglo Saxon culture as a whole. Men dominated the Anglo Saxon society and the people loved a great hero like that of Beowulf.

They believed a hero should be a keeper of his promises, be boastful and produce great physical strength. Also Beowulf was an outstanding fighter and loyal to everyone he met. He believed no one was greater than anyone else; Beowulf showed great respect even to his enemies by fighting them one on one (“Anglo Saxons” 48). Even when Beowulf knows fate is against him and he is going to die; he continues to keep fighting; “…No prince so mild, no man so open to his people, so deserving of praise” (Beowulf 60).

Beowulf’s boastful self-confidence, his overpowering strength, and his victories in battle make him a classic legendary hero and a model for the Anglo Saxon culture. A very important element in the society of the Anglo Saxons was the mead hall. The mead hall was essentially a meeting place for dinners, story telling and the party for victories (Bjork 89). The mead hall symbolizes security, fellowship, and all that is good in the world (Bjork 90). The mead hall was thought to be the safest place in the entire Kingdom. In Beowulf the mead hall was described as “the foremost of halls under heaven” (Orchard 77).

This mead hall was called Herot serving as a palace for King Hrothgar. This is where Beowulf dismantled Grendel in an epic battle. Beowulf preferred to fight with his bare hands. The typical Anglo Saxon warrior was not blessed with the great talents Beowulf was blessed with so they used various weapons like: the spear, sword, shield, seaxe, and bow and sling. The spear was the most common weapon of choice and could be used as a missile or used in hand-to-hand combat. The sword was not a common weapon used at all because it was very expensive to produce.

The sword was usually given to a great warrior who has demonstrated courageous acts in battle. All warriors had a shield that was made of wood and usually lined together by metal. A seaxe was a single bladed knife that was carried on the belt on the warrior and was used more as a tool than an actual weapon (Beowulf 112-113). Anglo-Saxons valued religion very highly. There is much controversy over Beowulf in dealing with pagan and Christian beliefs because historians believe both were integrated although Christianity seems to be more prevalent.

Religion was the center of people’s life at this time and is demonstrated in Beowulf when Beowulf calling for God exclaims … “the almighty the maker of the earth”. Up until the 6th century it is back and forth between Christianity and Paganism. The greatest sources of information on the pagan period of religion are from the 7th to 8th century testimonies, such as Beowulf (Orchard 25). Paganism dealt with the worshiping of many gods. The celebration of glory has such emphasis in Beowulf because human praise is the highest goal of the pagan characters. Anglo Saxon warriors wore helmets for battle with a pagan god on them named Freyr. Those who grew up praying to Thor to protect them with their shield and helmet before they went to battle were involved in the pagan religion (Orchard 33). Paganism seemed to be the religion of choice for many Anglo- Saxon warriors while Christianity did not evolve as quick in warriors (“Saxons Culture”).

Margaret E. Goldsmith who wrote “The Christian Theme of Beowulf” exclaimed the teaching of St. Augustine and St. Gregory are incorporated in Hrothgar’s sermon. Goldsmith said Beowulf was sort of a Christian historical novel, with selected bits of paganism purposely laid on as “local color” such as the references to fate or Wyrd (Bloom 127). All considered Beowulf shows religion, expresses values of everyday life and explains what a true hero in all about in Anglo Saxon times. The Anglo Saxons express their cultures through wonderful literature such as Beowulf, which is a record of heroic deeds.

The Anglo Saxon society believes in great men such as Beowulf that have good morals and exemplify devotion to their country. Beowulf derives its main plot from folk tales; and as W. P. Ker has said, “ it is difficult to give individuality or epic dignity to commonplaces of this sort (Bloom 14). The author of Beowulf recognized the obligation of giving his hero emotional and ethical value through association with events the Anglo Saxon people would recognize as hero-like.

It was not enough that Beowulf should display unequaled strength and courage in his victories over gargantuan monsters but the value of these exploits must be enhanced by Beowulf’s deep and emotionally justified concern for those he fought (Bloom 14). The physical power of Beowulf does not give him the moral dimensions and the title of an epic hero. The loyalty and unselfishness Beowulf displays makes him the ultimate Anglo Saxon hero and the great epic of Beowulf will never be forgotten because there is no greater idol than Beowulf.

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Aeneas and Beowulf

Aeneas was the son of Anchises out of Venus (Hamilton 208), prince of Troy, a vagabond exile who became consort to a Queen and father of Rome. No other hero of antiquity had the piety so treasured by the Roman people. For his part, Beowulf was the son of Ecgbeow, exiled for his father’s crimes, Grendel’s bane, Dragon Slayer, and King of Geats. His deeds of valour are sung by Saxons and Norsemen alike. Separated by a great p of time and distance, Aeneas and Beowulf shared similarities in that both were all but fearless and are eternally remembered for their pious valor and the mighty deeds they wrought.

Aeneas of the “Iliad” was a Trojan prince. Valiant in his own right, though not as forthcoming in arms as his kinsman Hector, he labored mightily to protect his native Troy from the wrath of the Greeks (Camps 23). In the end, he failed and the realm fell to its enemies. He alone of the Trojan lords survived the rape of Troy and leads the survivors into exile. Thus does Homer conclude his tale of Aeneas, Aphrodite’s son.

In his quest to forge the founding epic of Rome, wise Virgil conceived the “Aeneid”, the saga of an exile who would become the true founder of Rome (Hamilton 220). Continuing where Homer left off, Virgil had Aeneas take the remnant of his people away from the land of their sorrows. He bore with him the statues of the household gods of Troy. a pious symbolism of taking all that remained of Troy with him (Aeneid Book I).  Daring the perils of the Mediterranean, he sailed about in a Greek lake. Every land he passed posed peril from Greeks, if not Cyclops, Harpies or other fell beasts. Yet for all his perils Aeneas held his course, he quailed not and only the charms of Queen Dido could stay the Trojans for long.

Beowulf, on the other hand, had no divine parentage. The true author of this saga cannot now be known. Tradition (Wikipedia) places the author as an Anglo-Saxon from the 7th century A.D. Unlike Aeneas, whose deeds were spun by the fruitful mind of Virgil, Beowulf may very well have been an actual King Geats sometime in the 5th century A.D. However, his heroic deeds have placed him high in the pantheon of Anglo-Saxon heroes. Beowulf’s father Ecgbeow murdered Heaðolaf, a Wulfing noble.

Unable to pay the were gild to compensate for killing Heaðolaf, Ecgbeow went into exile among the Danes. The Danish King Hroðgar paid the wereguild in his behalf and asked him to swear an oath. Ecgbeow then entered the service of the Geatish king Hreðel and marries his daughter. Their issue is Beowulf.  Save for the banishment of his father, Beowulf origins were uneventful, a sharp contrast with the tale of Aeneas.

But soon enough, Beowulf was called to arms. Hroðgar and his court in Zealand are besieged by a demon named Grendel (Heaney 15). In payment for his father’s debt, Beowulf traveled from Geatland, essaying to slay Grendel if he might despite the knowledge that the no mortal weapons could harm the Grendel. So began the first of his three great battles. Grendel bore the mark of Cain and was feared by all save Beowulf only. In a mighty duel, Beowulf wrestled with Grendel and mastered him, tearing off his arm and sending Grendel scrambling home to die (Heaney 37). Beowulf then reaped great honor from King Hroðgar but earned ire of a new enemy; Grendel’s mother.

The second great battle of Beowulf was with no less than Grendel’s mother who also bore the dread mark of Cain (Heaney 88). Seeking vengeance for her dead son, she entered Hroðgar’s hall and slew Æschere, his most trusted warrior. As an aside, under the Germanic law of that day, death must be avenged with death or payment called a were gild. Thus Grendel’s mother conceived that she was merely upholding the law of vengeance (Heaney 101).

But since Hroðgar saw himself wronged once again, he essayed to slay Grendel’s mother. Again Beowulf played the heroes’ part. He dove right into the swamp and slew her with a sword that only he could wield. For the second time, he earns great honor for his deed. Here a Christian theme is played out. Thought to be dead, Beowulf returns to his fellows at ‘non’ that is, the 9th hour of day or 3:00 P.M., the same hour that Christ is said to have died (Tolkien 265).

Beowulf mastered the Cursed Spawn of Cain, the first murderer. They were demons that no lesser man could slay. Aeneas for his part was Cursed by Juno queen of the gods. But for Aeneas a lesser foe would be unworthy. Motivated by Paris’ rejection, Juno’s wrath for Troy (Hamilton 233) extended to Aeneas. Juno’s hate is worsened by her foreknowledge that from the loins of Aeneas would come forth the race of high men who would lay low her own favored city of Carthage (Aeneid Book I). She causes a great storm to be cast upon the exiles’ fleet in a vain effort to annihilate them. The storm is so terrible that Aeneas’ fleet is driven off course and they end up on the shores of Carthage.

Dido, queen of Carthage, would find shipwrecked Aeneas and offer him Kingship of Carthage if only he would stay and love her (Hamilton 235). It is at this point that Aeneas’ piety is stirred anew for Mercury is sent to upbraid him. Shamed for straying from his destiny, Aeneas secretly leaves Carthage with all his folk, thus rekindling hope for the destiny of Rome but also earning the eternal ire of Dido’s heirs.

Aeneas held funeral games in honor of his dead father and shows his piety to his ancestor. (Hamilton 237). With Sibyl, he descended to the depths of Hades to hold converse with those who would become mighty among the Romans (Hamilton 240). His wavering faith is strengthened and ere long Aeneas leads his followers to the shores of Latinium. At last their wanderings are over, they can now rebuild their homes or so they hoped.

Beowulf too proves to be a pious man of high doom. His king Hygelac died in a raid.  As the son of a Geatish princess Beowulf was offered the throne. He humbly declined in favor of prince Heardred his kinsman. Headred later harbored the Swedish princes Eadgil and Eanmund who fled Onela the usurper. Eager to put an end to his foes, Onela invades Geatland and killed Headred. Beowulf was proclaimed King in his place and under the custom of were gild swore revenge against Onela (Heaney 165). The primary Beowulf text speaks little of this but Swedish sources speak of a counter invasion by Beowulf and Eadgil to restore Eadgil to the throne and avenge Headred (Olson).

A hero is best remembered for his greatest achievements, For a Roman hero it is his prowess for war. Juno stirred all of Latinium to war against Aeneas but this time he could resist her devices because the Trojans had become mighty in war (Camp 47). Outnumbered in a hostile land, Aeneas and the Trojans fought with desperate valor though they saw little hope.

Aeneas left camp to seek aid among his other neighbors first among his new allies is the boy Pallas. (Aeneid Book IX). Ere his gates were mastered, Aeneas returns with the valiant Etruscans. Many deeds worthy of song were forged in that war. Not the least was Aeneas’ pursuit of an Italian craven who allowed his son to die while he fled.

When the war reached an impasse, single combat was proposed between the captains (Aeneid Book XII). On the one hand was Aeneas, prince of Troy, and on the other Turnus, King of the Rutuli. Both coveted Lavinia, heiress of Latinium. Turnus was valiant in his own right but his foe was no mere mortal. In that duel Turnus fought valiantly but with no hope. Virgil portrays Aeneas as a demigod who quickly mastered Turnus. The latter’s pleas for mercy fell on deaf ears when Aeneas saw that Turnus was wearing the armor of Pallas(Hamilton 245). A ‘true’ Roman, Aeneas accordingly slew his fallen foe in vengeance for fallen Pallas (Camps 35).

Memorable too was the final battle of Beowulf king of the Geats for 50 years. In his last days, his realm is plagued by a dragon. Despite his old age he tried to slay the Dragon in open battle but failed. Instead, he enters the Dragon’s lair accompanied only by Wiglaf his Swedish relative (Heaney 175). They succeeded in killing the Dragon but Beowulf was mortally wounded (Chance 53). According to Swedish scholar Birger Nerman, Beowulf lies in Skalunda Hög in West Geatland.

In the time of Beowulf, the Anglo-Saxons and the other Germanic peoples were not yet Christianized. However, the saga tells of Germanic moral codes such as “were gild” and revenge for the slain overlaid with references to Christian Faith (Chance 47). For example, the mark of Cain, the hour of Non and Beowulf’s prayers to a “Father Almighty”, to name a few. So much so that Allen Cabaniss (101) proposed that the Beowulf was written precisely to parallel the Bible and present a Christian hero to the Anglo-Saxons.

By comparison, Aeneas was valiant and honorable, as most heroes are. He had a destiny to fulfill and a people to lead to safety. Son of a goddess, his chief foe was no less than the Queen of the gods (Camps 106). Though the saga was written by a Pagan hand, Aeneas shows “Christian” virtue as the Romans of Virgil’s time defined it. He was “pious” to friends and family, to his gods and most of all to his destiny (Camps 93). Many a time he was tempted to remain in comfort and ease in another land. Yet he ultimately resisted and would remain faithful continuing on his path to found Rome.

To conclude, Aeneas and Beowulf are valiant and brave as is fitting of true heroes. But to set them apart from the likes of Achilles, they are men who act not out of vanity and pride. Instead, they act out of service and a “pious” desire to fulfill what they believe is good.

Works Cited

Wilson, Frank R. The Hand: How Its Use Shapes the Brain. New York: Pantheon, 1998.

Cabaniss, A. “Liturgy and Literature”.  University of Alabama Press, 1970.

Camps W.A.  Introduction to Virgils Aeneid.  Oxford University Press 1969.

Chambers R.W. Beowulf: An Introduction to the Study of the Poem, 3rd edn Cambridge Press 1959.

Chance, Jane. Tolkien’s Art a Mythology for England, University Press of Kentucky, 2001.

Fulk R.D. Interpretations of Beowulf: A Critical Anthology, Midland Book 1991.

Hamilton Edith: Mythology a timeless tale of gods and heroes, Warner books 1999.

Heaney Seamus, Beowulf: A New Verse Translation (Bilingual Edition) Norton Press 2000.

Tolkien, J.R.R. ‘Beowulf: the monsters and the critics’, Proceedings of the British Academy, 22 1936.

The Project Gutenberg Etext of Vergil’s Aeneid in English available at http://www.gutenberg.org/dirs/etext95/anide10.txt (last accessed 14 Nov 07)

Olson, Oscar Ludvig, The Relation of the Hrolfs Saga Kraka and the Bjarkarimur to Beowulf A Contribution To The History Of Saga Development In England And The Scandinavian Countries available at http://www.gutenberg.org/etext/14878 (last accessed 21 Nov 2007)

Beowulf  available at http://en.wikipedia.org/wiki/Beowulf#_note-valibrary (last accessed 14 Nov 2007)

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