Month: October 2022

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Grendel the Vampire?

Contemporary monsters associated with modern Halloween celebrations—such as vampires, werewolves and mummies—borrow heavily from the genre of Gothic Horror which takes shape during the early modern period in the hands of Romantic and Victorian authors.

“Gothic Horror Environment” by Unreal Engine (2021).

Indeed, Gothic Horror, the literary source of many monsters commonly associated today with Halloween, regularly draws inspiration from the medieval period. Authors from Mary Shelley to Edgar Allen Poe capitalize on the haunting way the past is often reimagined in the present as mysterious, unknown and full of terrors. This year’s Halloween special, in celebration of Samhain and All Hallows Eve, considers the characterization of one famous medieval monster sometimes associated with the modern concept of “the vampire” in popular culture.

One of the most well-known monsters from the Middle Ages, Grendel, the terrifying cannibal from Beowulf, is frequently regarded as a medieval vampire in contemporary vampire lore, despite that the Old English poem seems not to have been readily available during the Victorian period. Although, Beowulf was first transcribed in 1786, with an edition later printed in 1815 by Grímur Jónsson Thorkelin who also translated the poem into Latin, its influence remained obscure. Some verses from Beowulf were translated into modern English in 1805, and nine complete translations were produced in the 19th century, including one by William Morris, but it was only after the turn of the 20th century that an abundance of translations became available making Beowulf accessible to public audiences and leading to growing interest in the Old English poem during the period which helps establish Beowulf as central to English literary canons thereafter.

The iconic scene of Count Orlok on the stairs from F. W. Murnau’ film, Nosferatu (1922).

Nevertheless, when Lord Byron, John Polidori, John Stag and Bram Stoker were contributing to the development of tropes and stereotypes that inform modern representations of vampires, they self-consciously and explicitly looked to the past “dark ages” with a macabre, antiquarian eye. Often, these authors will cite unspecified ancient lore and legend in an attempt to ground their vampire literature in a mythologically (if not historically) authenticated past in which monsters and magic are possible. These possibilities, then, extend into the present as gothic monsters reach from the deep recesses of time into modern times so that they may haunt the living. Vampires like many gothic monsters are generally understood as an anachronism, able to exist now only because they existed then, thereby suspending modern sensibilities and skepticisms. Indeed, the longstanding affiliation between medieval corpses and modern vampires is mobilized in a recent blog centered on vampirism, succubi and women’s monstrosity.

Each of these Victorian authors reach to the medieval period in order to craft their modern undead monsters, sometimes even looking toward historical figures, such as Vlad III of Wallachia (better known as Vlad “the Impaler”) as an inspiration for Bram Stoker’s Dracula. Of course, it seems that none would have borrowed directly from the Old English poem.

So why is Grendel considered a vampire? Is there any textual evidence to support this claim?

“Grendel” by KaRzA-76 (2005).

While Grendel’s monstrosity remains mysterious, and some might see little resemblance between the medieval monster and Victorian vampires, there is one passage centered on Grendel’s cannibalism, which serves as a major source for Grendel’s association with vampirism. The section reads as follows:

Geseah he in recede    rinca manige,
swefan sibbegedriht    samod ætgædere,
magorinca heap.    Þa his mod ahlog;
mynte þæt he gedælde,    ærþon dæg cwome,
atol aglæca,    anra gehwylces
lif wið lice,    þa him alumpen wæs
wistfylle wen.    Ne wæs þæt wyrd þa gen
þæt he ma moste    manna cynnes
ðicgean ofer þa niht.    Þryðswyð beheold
mæg Higelaces,    hu se manscaða
under færgripum    gefaran wolde.
Ne þæt se aglæca    yldan þohte,
ac he gefeng hraðe    forman siðe
slæpendne rinc,    slat unwearnum,
bat banlocan,    blod edrum dranc,
synsnædum swealh;    sona hæfde
unlyfigendes    eal gefeormod,
fet ond folma.

“He [Grendel] saw in the hall many warriors, the troop of kinsfolk slept, gathered together, a heap of kindred warriors. Then his mind laughed, because he, the terrible, fearsome marauder, intended to rend life from the body of every one of them before day came, when the expectation of gluttony came over him. It was nevermore his fate that he might eat more of mankind over the night. The very mighty kinsman of Hygelac beheld how the criminal destroyer would fare with its sudden grips. The fearsome marauder did not think to delay, but he quickly seized a sleeping man the first time, tore ravenously, bit his bone-locker, drank the blood from his veins, swallowed the sinful morsel; soon he had finished off all of him, unliving, feet and hands” (728-745).

Most often, emphasis is placed on Grendel’s cannibalism and specifically his consumption of flesh mentioned in the passage. Few modern adaptations of Beowulf—from Michael Crichton’s Eater of the Dead (1976) to John Tiernan’s The 13th Warrior (1999) based on Crichton’s adaptation to Sturla Gunnarsson’s Beowulf & Grendel (2005), Robert Zemeckis’ Beowulf (2007), or even Cartoon Network’s adaptation of the poem in Adventure Time’s “The Wild Hunt” (2018)—depict Grendel as especially fond of blod edrum drincan “drinking blood from veins” (742), despite that the poem describes this vampiric act in gory detail.

“Gangrel” by Ypslon (2019).

Although most Beowulf adaptations focus more attention on flesh-eating than on blood-drinking, parallels between vampires and Grendel have not gone unnoticed, and categorizations of vampire-types sometimes include a Grendelish category, as demonstrated by the ferocious and bestial Gangrel, known for being especially close the “the Beast” within, their association with medieval Scandinavia and their ravenous consumption of blood in the popular roleplaying game, Vampire: The Masquerade. Moreover, Cain’s association with vampirism often mirrors his role as progenitor of the Grendelkin and all monsterkind in Beowulf.

Grendel may not be a proper vampire in the technical, stereotypical, modern understanding of the term. Moreover, Grendel’s characterization in Beowulf apparently did not affect vampire stereotypes developed in the early modern period before knowledge of the Old English poem became mainstream. Nevertheless, the graphic image of the monster haunting at night, coming from the darkness, perhaps shapeshifting from a shadow to human form, and most importantly, sucking the blood from the veins of his victim, marks Grendel’s characterization as eerily close in certain aspects to modern vampires, who share his love of darkness, often possess shapeshifting abilities and likewise glut themselves on human blood.

Richard Fahey, Ph.D.
Medieval Institute
University of Notre Dame

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Wolves and Ravens and Bears, Oh My! The Northman and the Beasts of Battle

Animal symbolism is an important part of the visual imagery of Robert Eggers’ The Northman, released in 2022. But where do they come from? What do they mean?

King Aurvandill and young
 Hamleth take part in Heimir the Fool’s animalistic ritual in The Northman (2022).

Anyone who has seen The Northman knows that director Robert Eggers is interested in history and mythology. In a recent interview with Slate, he went into considerable detail about the archaeological and literary sources for many of the events and images of his latest film. Snippets of archaeological evidence from the Orkey isles, the Osberg tapestry, and Snorri’s Edda are all woven into his story.[1] It’s also no secret that Eggers’s films lean heavily on animal symbolism: goats and gulls are everywhere in The Vvitch and The Lighthouse.[2] I was therefore surprised that, in his Slate interview, Eggars didn’t touch on one area that seemed ubiquitous in his latest film: the motif known in Old English scholarship as ‘the beasts of battle.’

What are the Beasts of Battle?

Simply put, the ‘beasts of battle’ are the ravens, wolves, and eagles who come to devour the slain on the battlefield. Though they are staples of early Germanic literature, their purpose remains pretty mysterious. When Arnorr Jarlaskald, the 11th century Icelandic poet, commemorated the battle of Nesjar, fought between King Olav Haraldsson and Earl Svein Hakonsson of Lade in 1016, he wrote:

Sandy corpses of [the loser] Sveinn’s men are cast from the south onto the beaches; far and wide people see where bodies float off Jutland. The wolf drags a heap of slain from the water; Olav’s son made fasting forbidden for the eagle; the wolf tears a corpse in the bays.[3]

 Modern illustration of the Battle of Nesjar in 1016.

The beasts help themselves to the dead, and the dead are reduced to food for the beasts. In Egil’s saga, the 11th century poet Egil Skallagrimsson records that his father was a werewolf, who ripped out a man’s throat with his teeth and was nourished by the blood.[4] Even in the complex mythology of the Vikings, carrion eaters are there to consume corpses. The wolf Fenrir, son of Loki and the giantess Angerboda, will be magically chained until Ragnarok (the Norse Doomsday), at which point he will fight and swallow Odin. His purpose is foretold in the Edda, and the very act of chaining him points towards this dark day when he will devour the dead.

The beasts are also a feature of Old English poetry, one of the few markers that hint at literary traditions once shared across northern Europe and now sadly lost. In 991, near the town of Maldon in Essex, England, Earl Byrhtnoth of Mercia led an army into battle to repel his enemy Olaf’s Viking invasion. Byrhynoth suffered a major defeat, which was immortalized a century later in an anonymous poem called ‘The Battle of Maldon.’ In the poem, just before the armies clash, the poet writes that ‘Hremmas wundon, earn æses georn’ (‘ravens circled, eagles eager for food,’ 106-7).[5] They are a dark symbol of fate, of the inevitable slaughter of battle. In fact, the poet calls the Vikings ‘wælwulfas,’ ‘wolves of slaughter’ (96), a role that Amleth inhabits fully in Eggers’ The Northman. Griffith summarized the ‘beasts of battle’ trope thus: ‘in the wake of an army, the dark raven, the dewy-plumaged eagle and the wolf of the forest, eager for slaughter and carrion/food, give voice to their joy.’[6]

Modern illustration of the Battle of Maldon by Rory W. Stapledon.

The Meaning of the Beasts of Battle

But what do these beasts mean? Beyond their bloodlust, what function might they play? Clearly they are closely connected to battle, a terrifying and ever-present reminder of the ultimate price humanity pays for war. But they also seem to be about dying as an act of nourishment. Old Norse poetry was interested in the borders between human culture and the natural world typified by processes like ‘birth, the unpredictable tenor of life (where Fate was operative) and death.’[7] Death and eating carrion are both natural processes, but human conflict is not. By eating the dead, the wolves and ravens bring the human into their natural reality. Death feeds them so that they can thrive; it’s a process of naturalizing humans, but also about a cycle of death and life. One gives life to the other. Of course, the animals are also mythological. As we’ve seen, the wolves have a mythological counterpart in Fenrir, as well as Odin’s wolves Freki and Geri (‘Ravener’ and ‘Greed’). Thor’s ravens Hugin and Munin, who travel the earth each day to bring him wisdom and prophetic knowledge, are supernatural versions of the ravens who fly over the battlefield. So these beasts of battle are part of the mythological story of the Vikings, as well as the natural cycles of life and death.

Detail from the 10th century Gosforth Cross, showing Odin’s son Vidarr fighting the great wolf Fenrir.

In The Northman, Amleth and his father take on the wolf as a totemic animal. In his Slate interview, Eggers acknowledges that young Amleth’s coming-of-age wolf ceremony, led by the Fool in a cave, isn’t drawn from any specific Viking ritual. The setting is derived from a burial chamber found in the Orkney Isles, and the Fool’s ceremonial rattle comes from an archaeological find, and plenty of creative license is taken with them.[8] However, it establishes a connection between Amleth and the wolves from the very beginning of the film. We see him acting as a wolf-pup in the ritual deep in the earth, and then becoming a wolf as a berserker and, as though he were Egill’s own father, ripping out a man’s throat. Historically, berserkers were feared warriors whose ferocity on the battlefield was legendary: they were said to feel no pain. It’s not clear how Viking berserkers developed this immunity—Eggers accounts for it in his film via a trance-inducing ritual. As he torments his uncle, Amleth continues to embody the ferocity and cunning of the wolf. In a revenge tragedy like The Northman, it’s only fitting that the main character’s totemic animal is also a prophetic foretelling of his own death.

The Northman‘s Hamleth, with the ever-present raven (2022).

Amleth’s father is a nobleman called the Raven Lord, and at several moments a black raven appears to remind Amleth of his duty, as though his father is watching over him. His hero’s journey in The Northman is to avenge his father’s death. But the raven was a symbol of wisdom—a creature that can see the present and the future. Its presence hints at the death that follows Amleth. When he reaches Iceland, Amleth kills his uncle’s eldest son and Amleth’s half-brother, Thórir. When Fjölnir finds the body, it is surrounded by hundreds of ravens. Death has come for Fjölnir and his family. The Raven Lord’s vengeance is near at hand. But in the final showdown between Amleth and Fjölnir, there is no winner. Each kills the other. The ravens were waiting for both of them, and they will feed on them in death. Both men are absorbed into the natural world, and their deaths will nourish the carrion-eaters. In fact, their death also ensures the survival of Amleth’s own son and daughter, who are taken to safety by their mother Olga. But the blood that was spilled in their name—Fjölnir’s entire family, his soldiers, his friends—is inescapable.

The animals of The Northman are companions, tribal markers, but also dark omens of the inevitable death to come. Their presence reminds Amleth, and the audience, that death—his death—is always near at hand. Perhaps The Northman is a piece of Viking literature not because of its longships, Thor’s hammers, Valkyries, but because, in the end, the only certainty is Fate.

Early 7th century purse-lid from Sutton Hoo, decorated with wolves and birds of prey.

Will Beattie
PhD Candidate
Medieval Institute
University of Notre Dame

[1]Rebecca Onion, ‘The Real-Life Inspiration Behind The Northman’s Wildest Scenes,’ Slate [Accessed 5/15/22].

[2]Perri Nemiroff, ‘The Lighthouse Director Robert Eggers Teases What the Seagull Means,’ Collider [Accessed 5/12/22]; Padraig Cotter, ‘The Witch’s Black Philip Explained,’ Screenrant [Accessed 5/12/22].

[3]Whaley

[4]Egill’s saga.

[5]Battle of Maldon.

[6]M. S. Griffith, ‘Convention and Originality in the Old English “beasts of battle” typescene, Anglo-Saxon England 22 (1993), 184.

[7]Margaret Clunies Ross, A History of Old Norse Poetry and Poetics (2005), 93.

[8]Onion, ‘The Northman’s Wildest Scenes’ [Accessed 5/15/22].