Peer Gynt (not Ibsen's Peer Gynt, who is sophisticated, but the original Peter) is a lonely deer-stalker on the fells, who is asked by his neighbour to come and keep his house for him, which is infested with trolls. Peer Gynt clears them out,[43] and goes back to his deer-stalking. The story is plainly one that touches the facts of life more nearly than stories of Shortshanks or the Blue Belt. The trolls are a possibility.
The story of Uistean Mor mac Ghille Phadrig is another of the same sort.[44] It is not, like the Battle of the Birds or Conal Gulban, a thing of pure fantasy. It is a story that may pass for true when the others have lost everything but their pure imaginative value as stories. Here, again, in the West Highlands, the champion is called upon like Beowulf and Peer Gynt to save his neighbours from a warlock. And it is matter of history that Bishop Gudmund Arason of Hólar in Iceland had to suppress a creature with a seal's head, Selkolla, that played the game of Grendel.[45]
There are people, no doubt, for whom Peer Gynt and the trolls, Uistean Mor and the warlock, even Selkolla that Bishop Gudmund killed, are as impossible as the dragon in the end of the poem of Beowulf. But it is certain that stories like those of Grendel are commonly believed in many places where dragons are extinct. The story of Beowulf and Grendel is not wildly fantastic or improbable; it agrees with the conditions of real life, as they have been commonly understood at all times except those of peculiar enlightenment and rationalism. It is not to be compared with the Phaeacian stories of the adventures of Odysseus. Those stories in the Odyssey are plainly and intentionally in a different order of imagination from the story of the killing of the suitors. They are pure romance, and if any hearer of the Odyssey in ancient times was led to go in search of the island of Calypso, he might come back with the same confession as the seeker for the wonders of Broceliande,—fol i alai. But there are other wonderful things in the Iliad and the Odyssey which are equally improbable to the modern rationalist and sceptic; yet by no means of the same kind of wonder as Calypso or the Sirens. Probably few of the earliest hearers of the Odyssey thought of the Sirens or of Calypso as anywhere near them, while many of them must have had their grandmothers' testimony for things like the portents before the death of the suitors. Grendel in the poem of Beowulf is in the same order of existence as these portents. If they are superstitions, they are among the most persistent; and they are superstitions, rather than creatures of romance. The fight with Grendel is not of the same kind of adventure as Sigurd at the hedge of flame, or Svipdag at the enchanted castle. And the episode of Grendel's mother is further from matter of fact than the story of Grendel himself. The description of the desolate water is justly recognised as one of the masterpieces of the old English poetry; it deserves all that has been said of it as a passage of romance in the middle of epic. Beowulf's descent under the water, his fight with the warlock's mother, the darkness of that "sea dingle," the light of the mysterious sword, all this, if less admirably worked out than the first description of the dolorous mere, is quite as far from Heorot and the report of the table-talk of Hrothgar, Beowulf, and Hunferth. It is also a different sort of thing from the fight with Grendel. There is more of supernatural incident, more romantic ornament, less of that concentration in the struggle which makes the fight with Grendel almost as good in its way as its Icelandic counterpart, the wrestling of Grettir and Glam.
The story of Beowulf, which in the fight with Grendel has analogies with the plainer kind of goblin story, rather alters its tone in the fight with Grendel's mother. There are parallels in Grettis Saga, and elsewhere, to encounters like this, with a hag or ogress under water; stories of this sort have been found no less credible than stories of haunting warlocks like Grendel. But this second story is not told in the same way as the first. It has more of the fashion and temper of mythical fable or romance, and less of matter of fact. More particularly, the old sword, the sword of light, in the possession of Grendel's dam in her house under the water, makes one think of other legends of mysterious swords, like that of Helgi, and the "glaives of light" that are in the keeping of divers "gyre carlines" in the West Highland Tales. Further, the whole scheme is a common one in popular stories, especially in Celtic stories of giants; after the giant is killed his mother comes to avenge him.
Nevertheless, the controlling power in the story of Beowulf is not that of any kind of romance or fantastic invention; neither the original fantasy of popular stories nor the literary embellishments of romantic schools of poetry. There are things in Beowulf that may be compared to things in the fairy tales; and, again, there are passages of high value for their use of the motive of pure awe and mystery. But the poem is made what it is by the power with which the characters are kept in right relation to their circumstances. The hero is not lost or carried away in his adventures. The introduction, the arrival in Heorot, and the conclusion, the return of Beowulf to his own country, are quite unlike the manner of pure romance; and these are the parts of the work by which it is most accurately to be judged.
The adventure of Grendel is put in its right proportion when it is related by Beowulf to Hygelac. The repetition of the story, in a shorter form, and in the mouth of the hero himself, gives strength and body to a theme that was in danger of appearing trivial and fantastic. The popular story-teller has done his work when he has told the adventures of the giant-killer; the epic poet has failed, if he has done no more than this.
The character and personage of Beowulf must be brought out and impressed on the audience; it is the poet's hero that they are bound to admire. He appeals to them, not directly, but with unmistakable force and emphasis, to say that they have beheld ("as may unworthiness define") the nature of the hero, and to give him their praises.
The beauty and the strength of the poem of Beowulf, as of all true epic, depend mainly upon its comprehensive power, its inclusion of various aspects, its faculty of changing the mood of the story. The fight with Grendel is an adventure of one sort, grim, unrelieved, touching close upon the springs of mortal terror, the recollection or the apprehension of real adversaries possibly to be met with in the darkness. The fight with Grendel's mother touches on other motives; the terror is further away from human habitations, and it is accompanied with a charm and a beauty, the beauty of the Gorgon, such as is absent from the first adventure. It would have loosened the tension and broken the unity of the scene, if any such irrelevances had been admitted into the story of the fight with Grendel. The fight with Grendel's mother is fought under other conditions; the stress is not the same; the hero goes out to conquer, he is beset by no such apprehension as in the case of the night attack. The poet is at this point free to make use of a new set of motives, and here it is rather the scene than the action that is made vivid to the mind. But after this excursion the story comes back to its heroic beginning; and the conversation of Beowulf with his hosts in Denmark, and the report that he gives to his kin in Gautland, are enough to reduce to its right episodic dimensions the fantasy of the adventure under the sea. In the latter part of the poem there is still another distribution of interest. The conversation of the personages is still to be found occasionally carried on in the steady tones of people who have lives of their own, and belong to a world where the tunes are not all in one key. At the same time, it cannot be denied that the story of the Death of Beowulf is inclined to monotony. The epic variety and independence are obliterated by the too obviously pathetic intention. The character of this part of the poem is that of a late school of heroic poetry attempting, and with some success, to extract the spirit of an older kind of poetry, and to represent in one scene an heroic ideal or example, with emphasis and with concentration of all the available matter. But while the end of the poem may lose in some things by comparison with the stronger earlier parts, it is not so wholly lost in the charms of pathetic meditation as to forget the martial tone and the more resolute air altogether. There was a danger that Beowulf should be transformed into a sort of Amadis, a mirror of the earlier chivalry; with a loyal servitor attending upon his death, and uttering the rhetorical panegyric of an abstract ideal. But this danger is avoided, at least in part. Beowulf is still, in his death, a sharer in the fortunes of the Northern houses; he keeps his history. The fight with the dragon is shot through with reminiscences of the Gautish wars: Wiglaf speaks his sorrow for the champion of the Gauts; the virtues of Beowulf are not those of a fictitious paragon king, but of a man who would be missed in the day when the enemies of the Gauts should come upon them.
The epic keeps its hold upon what went before, and on what is to come. Its construction is solid, not flat. It is exposed to the attractions of all kinds of subordinate and partial literature,—the fairy story, the conventional romance, the pathetic legend,—and it escapes them all by taking them all up as moments, as episodes and points of view, governed by the conception, or the comprehension, of some of the possibilities of human character in a certain form of society. It does not impose any one view on the reader; it gives what it is the proper task of the higher kind of fiction to give—the play of life in different moods and under different aspects.