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By A. J. Barnouw (auth.)

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Intheheavenly city joywasrenewedover the coming ofthe hero' 2) 'Buttheyoungmen, the stouthearted heroes, went to Jerusalem sad at heart after they had seen God, their Joy-Giver, ascend to heaven'. 4"Il"ess is that of every pious AngloSaxon. For his horne is on high in the holy city where the Giver of Gifts reigns. He lives far from His favour in this pI ace of exile. In this conception Christian teaching and German sentiment are in harmony. For Christian asceticism which teaches that this earth is a vale of tears, a place of exile, touches a sensitive chord in the heart of the converted Englishman.

Ashamed, remembered the injury she had suffered and avenged it like a man 2). History and saga of the Anglo-Saxons have kindred figures. I) 2) Chapter27. Cf. Grein-Wülker, H, 294 ff. I have only to remind you of Thrytho in the Beowulf, and of Cynethryth, the wife of King Offa of Mercia, whose character recalled that of Thrytho to her fellow-countrymen so vividly that traits of the historical figure became confused with those of the woman of t~e saga. 'e subject-matter and motives akin to those of their own poetry, which could be re-created in the national forms.

2) Ascension 0/ Christ (Christ II), vv. 856-63. I) 41 national ideas and traditions. The church did not destroy, but reanimate. We have to thank the Church of Rome even for the preservation of the secular poetry. The Beowuif, that epic of preChristian days, is, in the form in which we know it, the work of a convert, who by inserting a Bible myth here, and an utterance of Christian faith there, reconciled his love for the he athen heropoetry with his new creed. He wrought quite in the spirit of the preachers of the seventh century, whom Gregory charged to spare the heathen temples, but to destroy the idols therein.

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