The Myth of Anglo-Saxons

As noted in lines 105–114 and lines 1260–1267 of Beowulf, Grendel and his mother are described as descendants of the Biblical Cain.

"I hope that the praise-worthy example you have exhibited, will rouse the dormant spirit of the great and the affluent in the Principality, and induce them so to co-operate with you, that the Genius of Cambria may awake from the slumber of ages, shake off that darkness and false taste which Gothic barbarity and tyranny imposed upon her, and re-assume her ancient and splendid greatness."

- WILLIAM PROBERT

The Myth of the Anglo-Saxons is that there are Anglo-Saxons.

There were Britons, and there were Saxons.

And Saxons are German.

The Britons fight (and defeat) The Saxons

And the Saxons were Gothic, they were Un-British - they were German.

"Just don't take any class where you have to read BEOWULF."

- Woody Allen,

An Anti-German for Reasons of his own

"Historian Michael Wood returns to his first great love, the Anglo-Saxon world, to reveal the origins of our literary heritage. 
[No, it bloody isn't.]

Focusing on Beowulf and drawing on other Anglo-Saxon classics, he traces the birth of English poetry back to the Dark Ages. 

Travelling across the British Isles from East Anglia to Scotland and with the help of Nobel prize-winning poet Seamus Heaney, actor Julian Glover, local historians and enthusiasts, he brings the story and language of this iconic poem to life."

This is horrible, brutal, beastial Klingoneseque Stuff :

"Grendel grabs a second warrior, but is shocked when the warrior grabs back with fearsome strength. 

As Grendel attempts to disengage, he and the reader both discover that Beowulf is that second warrior. 

A battle ensues, with Beowulf’s warriors attempting to aid in the melee. 

Finally Beowulf tears off Grendel’s arm, mortally wounding the creature. 

Grendel flees but dies in his marsh-den. 

There, Beowulf later engages in a fierce battle with Grendel’s mother, over whom he triumphs. 

Following her death, Beowulf finds Grendel’s corpse and removes his head, which he keeps as a trophy. "

And over time, after they had gained a dominance and dominon over the Britons, and established the House of Wessex, they assimilated British Law (Molmutine Law) into their own legal code, and began calling themselves Kings of Angle-land (England).

Not Britain.

So, Don't Say "Anglo-Saxon" - Say "German"

The Story of the Welsh Dragon

The story of the Red Dragon, ‘Y Ddraig Goch’ (literally, the red dragon), that appears on the Welsh flag goes back centuries, even to before the invasion of Britain by the Saxons.

When the Celts ruled Britain, before they were driven out of England into Wales and Cornwall, there was a legend in the Mabinogion, a collection of eleven stories, that a red dragon living in Britain had begun fighting with an invading White Dragon.

As the two fought, they wounded each other, and the cries of agony from the red dragon made crops barren, killed animals and caused pregnant women to miscarry.

King Lludd, the ruler of Britain at the time, went to visit his sibling Llefelys, who was in France. He was instructed that to stop the dragons fighting, thus ending the cries that were ruining his people, he must dig a pit large enough to contain them both in the centre of Britain. 

He must then fill it with mead and cover it in cloth.

Having done this, the dragons came and drank the mead, which made them drowsy, and they fell asleep in the pit, wrapped in the cloth. Lludd imprisoned them, and in the Mabinogion, that is the end of the matter.

Later, however, in the Historia Britonum, the dragons are still trapped in the pit and cloth, and every time King Vortigern attempts to build a castle there, the walls and foundations are destroyed overnight, though nobody knows why.

Vortigern’s advisors say that to solve the problem he must find a boy without a natural father and sacrifice him. This will stop the destruction of his castle.

When this boy is found [Merlyn], and it is revealed to him that he is to be sacrificed so that Vortigern’s castle can be built, the boy says that the advisors are wrong, and that actually the destruction is occurring because of the two dragons trapped in the pit.

So, Vortigern digs open the pit, frees the two dragons, and finally the red dragon kills the white dragon. The boy pipes up again, telling Vortigern that the Red Dragon represented the people over which Vortigern ruled, whereas the white dragon represented the Saxons.

Vortigern’s people are presumed to have been the native Britons who, although they were driven by the Saxons into only Wales and Cornwall, were never completely defeated.

 They didn’t exactly slay the white dragon as they were supposed to, however.

This article was written by Tom Sangers for Snowdonia Tourist Services, who offer a Snowdonia holiday in North Wales cottages.

Article Source: http://EzineArticles.com/?expert=Tom_Sangers

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"Until the late 1970s, all scholarship on Grendel’s mother and translations of the phrase “aglæc-wif” were influenced by the edition of noted Beowulf scholar Frederick Klaeber. His edition, Beowulf and the Fight at Finnsburg, has been considered a standard in Beowulf scholarship since its first publication in 1922. According to Klaeber’s glossary, “aglæc-wif” translates as: “wretch, or monster of a woman.” Klaeber’s glossary also defines “aglæca/æglæca” as “monster, demon, fiend” when referring to Grendel or Grendel’s mother 

and as “warrior, hero” when referring to the character Beowulf.

Klaeber has influenced many translations of Beowulf. Notable interpretations of “aglæc-wif” which follow Klaeber include “monstrous hell bride” (Heaney), “monster-woman” (Chickering) “woman, monster-wife” (Donaldson), “Ugly troll-lady” (Trask)  and “monstrous hag” (Kennedy).

Doreen M.E. Gillam’s 1961 essay, “The Use of the Term ‘Æglæca’ in Beowulf at Lines 893 and 2592,” explores Klaeber’s dual use of the term “aglæca/æglæca” for the heroes Sigemund and Beowulf as well as for Grendel and Grendel’s mother.

She argues that “aglæca/æglæca” is used in works besides Beowulf to reference both “devils and human beings”. She further argues that this term is used to imply “supernatural,” “unnatural” or even “inhuman” characteristics, as well as hostility towards other creatures.

Gillam suggests: “Beowulf, the champion of men against monsters, is almost inhuman himself. [Aglæca/æglæca] epitomises, in one word, the altogether exceptional nature of the dragon fight. Beowulf, the champion of good, the ‘monster’ amongst men, challenges the traditional incarnation of evil, the Dragon: æglæca meets æglæcan.”

To the Cymmrarodorion Society, in London.

GENTLEMEN, 

A descendant of the old Silurians presents himself before you with becoming deference, and very respectfully dedicates his translation of the Welsh Laws to your patronage. 

You, Gentlemen, have set a noble example of patriotism and of true greatness. The efforts you are making to recover the precious, literary productions of our beloved country from decay and oblivion, demand the thanks of every Welshman.

I hope that the praise-worthy example you have exhibited, will rouse the dormant spirit of the great and the affluent in the Principality, and induce them so to co-operate with you, that the Genius of Cambria may awake from the slumber of ages, shake off that darkness and false taste which Gothic barbarity and tyranny imposed upon her, and re-assume her ancient and splendid greatness.

I am,

Gentlemen,

With all due respect,

Your obedient, humble Servant,

WILLIAM PROBERT

"Just don't take any class where you have to read BEOWULF."

- Woody Allen