The Meaningless Life of Grendel in John Gardner's novel, Grendel
"People say that what we're all seeking is a meaning for life. I don't think that's what we're really seeking. I think that what we're seeking is an experience of being alive...." Joseph Campbell made this comment on the search for meaning common to every man's life. His statement implies that what we seem bent on finding is that higher spark for which we would all be willing to live or die; we look for some key equation through which we might tie all of the experiences of our life and feel the satisfaction of action toward a goal, rather than the emptiness which sometimes consumes the activities of our existence. He states, however, that we will never find some great pure meaning behind everything, because there is none. What there is to be found, however, is the life itself. We seek to find meaning so that emptiness will not pervade our every thought, our every deed, with the coldness of reality as the unemotional eye chooses to see it. Without color, without joy, without future, reality untouched by hope is an icy thing to view; we have no desire to see it that way. We forget, however, that the higher meaning might be found in existence itself. The joy of life and the experience of living are what make up true meaning, as the swirl of atoms guided by chaotic chance in which we find our existence has no meaning outside itself.
In John Gardner's novel, Grendel, the protagonist himself, Grendel the monster, loses sight of that joy in life when he forgets that it is the life itself for which he is living, not some outside force which governs his actions. In this slip, he dooms himself to a living death of machine-like actions culminating in his physical de...
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...life. In not seeking the connection between heart, mind, and soul, Grendel lives a disjointed life, fulfilling the prophecy of the dragon; all is meaningless, because it is meaningless to and through him. "Nihil ex nihilo, I always say."
Works Cited and Consulted:
Campbell, Joseph. The Power of Myth, New York: Doubleday, 1988.
Butts, Leonard. "The Monster as Artist: Grendel and Freddy's Book." The Novels of John Gardner. Baton Rouge: Louisiana State UP, 1988. 86-110.
Gardner, John. Grendel. New York: Vintage Books, Random House Publishers 1989.
Klinkowitz, Jerome. "John Gardner's Grendel." John Gardner: Critical Perspectives. Ed. Robert A. Morace and Kathryn Van Spackeren. Carbondale: Southern Illinois UP, 1982. 62-67.
Merrill, Robert. "John Gardner's Grendel and the Interpretation of Modern Fables." American Literature 56.2 (1984): 162-180.
Archetypes refer to the persistently recurring symbols or motifs in literature. The term itself has its origins in ancient Greek and continues to play a prominent role in analyzing literature. Archetypal images and story patterns encourage readers to participate ritualistically in basic beliefs, fears, and anxieties of their age. These archetypal features not only constitute the eloquence of the text but also tap into a level of desires and concerns of civilization. The Anglo-Saxon poem, Beowulf, translated by Seamus Heaney, integrates many of the common archetypes that still exist today. The outcast archetype is one that particularly expressed the desires, anxieties and values of the people who lived during the Beowulf era. Grendel, a character of monstrous appearance and hazily human emotion, is portrayed as the principal outsider in Beowulf. The incorporation of a banished character against his fellow society effectively expressed the anxiety and fears that the Anglo-Saxon culture felt towards seclusion and abnormality, caused by a societal absorption in family lineage and traditionalism.
Good vs. Evil in John Gardner's Grendel? & nbsp; John Gardner's novel Grendel gives the reader a new perspective on the classic "good vs. Evil" plot. From the start of the book the reader can tell that there is something very unique about the narrator. It is evident that the narrator is a very observant being that can express himself in a very poetic manner. The story is one the reader has most likely seen before, the battle between the glorious thanes and the "evil" beast. In this case, however, the "beast" is the eyes and ears of the. reader. This, of course, forces the reader to analyze situations in the book in the same way that Grendel does. By using this viewpoint, author allows his readers to see the other side of the coin. Therefore, Throughout the course of the novel the reader is able to understand how important to Grendel in defining the human. & nbsp; Grendel's first encounter with the human beings that he literally defines is not a pleasant one. After accidentally trapping himself in a tree he is discovered by a group of thanes out on patrol. Grendel expresses absolutely no hostile intentions towards these "ridiculous" (ch. 2). pp.24) creatures that "moved by clicks." (ch.2, pp.24) The thanes do not understand what Grendel is and are very uneasy about the whole situation.
What's the difference between good and evil? In John Gardner’s classic tale Grendel the line between good and evil is exceedingly blurred. Gardner does a phenomenal job of forcing the reader to question who the real hero of the story is. So is Grendel evil or simply misunderstood? To answer this question one must look at his basic character traits. Grendel is an unloving creature, he enjoys killing and torturing humans, and when he shows any sort of mercy, he later regrets it. Due to these facts it is impossible to label him as “good”.
This ‘beast’, the protagonist of the story, fights an internal struggle, of which is a part of the Hero’s Journey. Grendel is unable to decide what to make of himself and of the world surrounding him. He has only ever known the world as wild and mechanical, yet he is charmed by the artistic brilliance of the Shaper’s words. Grendel ultimately meets a brutal yet peaceful demise. Standing on the face of the same cliff he found himself in the beginning of the novel, surrounded by mindless eyes, he states, “Poor Grendel’s had an accident. So may you all.” (Grendel, John Gardner, pg.174) Previous to this, he questions if what he is feeling is joy. The reader is lead to believe that Grendel must feel nothing but peace. This, is the concluding moment of his
Throughout John Gardner’s Grendel, the audience bears witness to a creature who has been ostracized by the world around him. Throughout his journey, the stories protagonist tries to live out his own life the way he wants to, despite being labeled as evil by those around him. Due to this constant criticism by his peers, he develops an inferiority complex that he desperately tries to make up for as the story progresses. Throughout his development, Grendel very rapidly moves past his existentialist beginning, through a brief phase of forced skepticism, and into a severely nihilistic point of view.
Consistent in literature throughout every era and culture, archetypes represent a recurring image, pattern, or motif mirroring a typical human experience. An idea developed by Carl Jung, archetypes in literature exist as representations reflecting vital perceptions of the human psyche expressing the manner in which individuals experience the world. Using Jung’s concept, writers of all epochs embeds archetypes in structures, characters, and images of their narratives. John Gardner, in his novel Grendel, integrates several of Jung’s archetypes into his epic tale derived from the early story Beowulf. Gardner associates Jung’s personas of the outcast, the shadow, and the mentor-pupil relationship through the identities of Grendel, the narrator of events, and the dragon.
Throughout the novel, this monster, Grendel, seems confused as to whether he wants to view life like his existentialistic dragon mentor, or like the ignorantly optimistic humans on which he feeds. At times he is captivated by the romantic songs of the Shaper, and feels no desire to kill, while at others he thrives on the "knowledge" of the dragon, and goes on bloody rampages. At one point during Grendel's insecure state, the dragon tells him something that changes his outlook, and gives him a new feeling of self-worth.
The living lost all sense of morality and justice, and a new attitude toward the church emerged. Medieval people could find no Divine reason for the four-year nightmare, and dissatisfaction with the church gave impetus to reform movements that eventually broke apart the unity of the Catholic Church.
Perkins, George B., and Barbara Perkins. "The Beast in the Jungle." The American Tradition in Literature (concise). 12th ed. Boston: McGraw-Hill Higher Education, 2009. 1148-1177. Print.
Meyer, Michael. The Bedford Introduction to Literature. Ed. 8th ed. Boston: Bedford/St. Martin's, 2008. 2189.
Morgan, J. The biology of horror: gothic literature and film. Carbondale, IL: Southern Illinois University Press, 2002.
Written sometime between 400-700 AD, Beowulf, the basis for the novel Grendel, was rooted in historical fact. When Gardner decided to write Grendel over 1200 years later, he kept some of these themes, twisted some, and omitted others. There are many characteristics of Anglo-Saxon culture exhibited by Gardner in Grendel, however due to the nihilistic view Grendel holds, they are sometimes warped.
Grendel is alone with only his mute mother for companionship. He is not accepted by the humans and has no real place of belonging outside of his hellish lake cave. Grendel views the human to try to find identity for himself. Grendel is not alone physically and emotionally. Psychologically Grendel develops a philosophical belief that he is alone is existence. This is illustrated when Grendel says “I understood that the world was nothing: a mechanical chaos of casual, brute enmity on which we stupidly impose our hopes and fears. I understood that, finally and absolutely, I alone exist.” (Gardner 21). Grendel’s isolation changes his outlook on life. To Grendel, he is the only one existing in a meaningless
The monster Grendel is the ironic eye through which the action is viewed and from this perspective he provides the reader with never-ending examples of buffoonery and self-parody. Often his claims reveal the Sartrean component in his makeup: "I create the whole universe, blink by blink"(Gardner 22). Gardner,of course,wants to make a point here about solipsism. There is more to the objective world than Grendel's ego. Naturally the universe still exists when Grendel closes his eyes. Likewise, when Grendel says "I observe myself observing what I observe", (Gardner 29) ,he reminds us of Sartre's view of the self-reflective nature of consciousness. As he said in his interview, Gardner planned to parody Sartre's ideas in Being and Nothingess in these sections of the novel.
Siddhartha Gautama is famously known as Gautama Buddha and was the founder of the idea of Buddhism. The Buddha was known to possess supernatural powers and abilities. He was born in the holy land of Nepal and his journey began in India when he decided to travel and teach himself about life. In the midst of his journey, he discovered Buddhism after he experienced a profound realization of the nature of life, death and existence. Buddhism became a religion based on the teachings of Siddhartha Gautama and since then Buddhism has been popular throughout many civilizations. Buddhism is now one of the most ancient religions in the world, where people follow Buddha, which stand for “awakened one,” and Buddhism which has gained popularity because of the teachings of the Buddha.