In the book Beowulf, What is Grendel and why is he in pain?
468129
I know grendel is underwater...
215161
Here you go ;]. All from the first chapter.\n\n1.] NOW Beowulf bode in the burg of the Scyldings\n2.] Heorogar, then Hrothgar, then Halga brave;\n3.] high in the hall: there harps rang out\n4.] for a light to lighten the land-dwellers,\n5.] and braided bright the breast of earth\n6.] with limbs and leaves, made life for all\n7.] march-riever mighty, in moorland living,\n8.] in fen and fastness; fief of the giants\n9.] Ill fared his feud, and far was he driven,\n10.] weary while: but their wage was paid them!
177238
the "these are wounds of love" is imply the crusifiction (I can't spell, sorry) of Christ, in which he died for our sins, and therefore the wounds are that of the love he felt for Gods people...or twist that around so it makes sense :)
594206
It was used in medieval times as a pain reliever. There is no documented info as to who first discovered it.
362445
That is a garbled version of the opening sentence of ‘Beowulf’.\n\nBeowulf begins:\nhwæt we gar-dena in geardagum, \nþeodcyninga þrym gefrunon, \nhu ða æþelingas ellen fremedon. \noft scyld scefing sceaþena þreatum, \nmonegum mægþum meodosetla ofteah, \negsode eorlas, syððan ærest wearð\nfeasceaft funden; he þæs frofre gebad, \nweox under wolcnum, weorðmyndum þah, \noðþæt him æghwylc þær ymbsittendra \nofer hronrade hyran scolde, \ngomban gyldan. þæt wæs god cyning!\n\nThe translation is:\nLo, praise of the prowess of people-kings \nof spear-armed Danes, in days long sped, \nwe have heard, and what honour the athelings won! \nOft Scyld the Scefing from squadroned foes, \nfrom many a tribe, the mead-bench tore, \nawing the earls. Since erst he lay, \nfriendless, a foundling, fate repaid him: \nfor he waxed under welkin, in wealth he throve, \ntill before him the folk, both far and near, \nwho house by the whale-path, heard his mandate, \ngave him gifts: a good king he!
588031
Hurt turns to anger, anger leads to suffering.
31157
Because, with out the pain, there would be no joy. With out the hard times, there would be no good. You learn from pain, and it's the sad truth. Pain turns into so many things, wisdom, strength, knowledge. Learn from it, don't be scared of it.
844874
ok summer here is the best i got:\n\nThis poem is (obviously) a lament, or some sorrow for something lost, also known as an elegy.  In this case, the poem is a woman's song.  She is lamenting the loss of her lover (it is possible that he is simply not there, or absent).  \nHowever, it appears as if "her lord" is the same lord that governs the people in this poem.  Therefore, for some reason they are isolating her from him.  Her lord himself tells her to take up a "dwelling" that he has apparently appointed for her.  \nOnce there, she meets a man and falls in love with him, claiming that "death alone" would separate them.\nFor the remainder of the poem, the woman is expressing her deep grief as she is in exile in what seems to be some type of cave or tunnell in the ground.\n\nhere is a paragraph by paragraph analysis:\n1.  \nHere she is introducing her lament as a sorrowful tale of her utmost woe; that never before has she experienced any distress as dire or excruciating as this.\n\n2.\nhere she explains that her lords family/ gentry sent him on a sea journey.  "Dawn-cares" can be interpreted as she either worries about him so much, she is losing sleep, or she wakes up in the morning, and her 1st thought is her husband.  [These compound words are famous in anglo-saxon poetry.]  She decides to go into exile, which was a custom of women to do who were w/o there husbands.  She may have disgraced him and is thencforth banishing herself.  It seems that she is turning to his people for advice, and they have their own plans as to where she should go.  The scheme and plot to send her away and put her in a position which will forever keep them apart. \n\n3.\nHer lord confirms the dwelling place she is to go to.  Where she went for exile, she knows few people.\n\n4.  \nShe falls in love with a man who is depressive and well taken care of.  He also seems to be in exile w/ a broken heart...he may even be suicidal.  They vow together, that, in their exile, they will have eachother.  But, he kills himself, destroying their pact.  she is back to where she stared in her sorrow.\n\n5.  \nFillied with longing, she is sent to live in a cave or some sort of underground hovel.  \n\n6. She describes her surroundings as dismal and "briar-choked".  She bemoans that fact that loves walk the earth and experience joy, while she is condemned to despair.  She explains that she can never gain composure because she used to be so full of hope, promise, and she was enthused for life.  Now that everything is taken from her, she is torn.  She takes a turn to curse her lord and wish upon him sorrow and grief, that he may become lost and wandering in his journeys.  She wished upon him a brooding heart and "breast cares" (broken heart). \n\nWell, I really hope this helps you!! Good luck with everything!  I will also email this to u so u get it.
846291
There's no such thing as a creature called beowulf - Beowulf was the proper name of an epic warrior hero in Norse Mythology who fought and killed the monster Grendel as well as Grendel's mother. (link to the wikipedia page on Beowulf is below.)\n\nA vampire is a folkloric creature neither living nor entirely dead that preys upon mankind in order to obtain an unnatural form of immortality. The vampire legend spans many cultures, and vampires from different regions posess different abilities. There is literally nowhere on Earth where a creature that may be described as a vampire cannot be found in local legend.\n\nIn Bram Stoker's 1897 novel "Dracula," the titular villan is an centuries old Romanian vampire, possing the folkloric abilities to change into, among other things, a bat, a slew of rats, and mist. The creature, as is common in vampire legends, drains the blood of its victims in order to sustain its own existence.
970795
This name probably comes from the name Griselda, which is derived from the Germanic elements gris "grey" and hild "battle".\n\nSee the link below for more info.\n\nWK
737539
stong defeated Grendel is cool doesn't use swords
1178935
This is the legend I found about white heather.\n\nLong, long ago in Scotland, the famous Celtic bard, Ossian, had a daughter called Malvina. She was beautiful and sweet natured. She won the heart of Oscar, a handsome warrior.\n\nThey became betrothed, but Oscar left in search of fame and fortune.\n\nMalvina pined for him and sought solace by telling her father how much she loved her brave warrior, Oscar. \n\nOn a beautiful autumn day, the two were sitting on a Highland hillside when a ragged messenger staggered towards them.\n\nHe brought the terrible news that Oscar had been killed in a mighty battle. The messenger held out a spray of purple heather to Malvina - a last gift from Oscar - and told her that he had died whispering her name and pledging his love.\n\nIn her grief, Malvina ran over the hillside, weeping bitterly. Where her tears fell, the purple heather turned pure white. When she saw this, she said "May this white heather forever bring good fortune to all those who find it".\n\nAnd so, in Scotland, to this very day, white heather continues to be a token of good luck.
863153
I would say "berserk", which can be used as an adjective, as in "and then he went berserk"\nThe Berserkers="bear shirts" or "bare (of) shirts" were warriors supposed to be obsessed by the war god, who would fight without armour, and would disregard even the most grievous wounds, they literally would fight until they dropped.\nI do not think there is any English word that is better suited to what you describe.
334959
I researched this for you I hope it helps, I am guessing that you are following the path of 'Asatru':\n\nTyr Blot \nThis is the Tyr Blot I did in November for Hammerstead Kindred. It is based on Steve McNaIlen's Tyr BIot, except where otherwise indicated. \n\nGodhi/Gydhia raises SWORD and points it Northward: \n\n"SVERD. HELGA VE THETTA OK HINDRA ALLA ILLSKA." (Sword: hallow this sacred space and hinder all ill/evil things.") \n\nSame words are repeated to the East, South, and West, visualizing a protective barrier. Again facing North, point Sword up, then down. Place sword against stalli (altar). \n\n"I CONSECRATE AND MAKE HOLY TO THE SERVICE OF TYR THIS ALTAR AND PLACE OF SACRIFICE, BANISHING FROM IT ALL INFLUENCES WHICH ARE UNHOLY OR IMPURE. MAY OUR MINDS IN THIS CONSECRATED PLACE LIKEWISE BE DEVOTED, AS IS OUR WILL, TO THE SERVICE OF TYR, VALIANT AND WISE. AS THE GOD HEIMDALL GUARDS BIFROST BRIDGE, MAY THIS PLACE BE WARDED AGAINST ALL FORCES UNHARMONIOUS TO OUR PURPOSE HERE THIS DAY!" \n\nInvocation to Tyr \n\n"TYR! ANCIENT SKY-GOD! TIWAZ! SHINING ONE! UST GOD! GOD OF BATTLE! ONE-HANDED GOD! GOD OF THE JUDICIAL ASSEMBLY! SWORD-COMPANION! WEAPON-OATH GOD! WOLF-BINDER! SAXNOT! GOD WHOSE VERY NAME MEANS "GOD"! WE CALLL UPON YOU TODAY, INVITING YOU TO BE PRESENT AT OUR BLOT (sacrifice) TONIGHT! WE GATHER TO HONOR THOSE WHO, AFTER YOU, ARE CALLED TYR-WISE AND TYR-BRAVE!" \n\nREADINGS: You may wish to assign readings to individual participants before beginning the blot. \n\nFirst Reading, from A RUNIC INSPIRATlON by Steve McNallen. \n\n"Fearless and proud I stand firm to protect my kin. The front of the fight is my chosen place. \n The battle god has one hand \n He gave the other to the wolf \n A fair swap \n A hand for a binding \n And the wolf will stay tied \n Until the end. \n The battle god rules courts and councils \n They too defend the order \n They too are battles. \n I've heard he was once the sky god \n But he retired, tired \n Of endlessly making love \n To the earth woman \n And missing out on all the fun \n In the worlds between: \n No one could be found \n To take his place \n The job is still open." \n\nSecond Reading: from the Odinic Rite Book of Blotar (BCM RUNIC) - slightly modified. \n\n"When two armies meet: we shall think of you. \n When November calls: we shall sing of you. \n Your glory is like crystal, reflecting the sun's rays; \n Your banners rise again, on Heroes' day. \n In our comrades' arms: we shall dream of you. \n When the war horn sounds: we shall be with you. \n Your memory leads us on, never to decay; \n With us once again, on heroes' day. \n On heroes' day. \n When on Vigrid's plain, we shall rise with you. \n When on Vigrid's plain, we shall fight with you. \n Your honor stands unbroken, your swords point the way; \n On heroes' day." \n(From "The Unconquered Sun" by Tony Wakeford of the Odinic Rite). \n\nThird Reading: also from the Odinic Rite Book of Blotar: \n\n"Hear you my rede and my counsel, hail to them that listen. Now do we honor our warriors and our heroes. We honor those of our folk felled by war Their noble blood, bright as Thor's poppy, has enriched Midgard's soil in every quarter. We honor those whose names have come to us through the ages, and those names we do not recall. We honor the women and children who were taken by conflict from Midgard. To all our war fallen we give honor. Hail to them!" \n\nAll respond: "HAIL TO THEM!" \n\n(Here recount, IN YOUR OWN WORDS, the tale of the binding of Fenris Wolf by Tyr. Tell the stories! Also explain what the story means to YOU, and how it applies to us today!) \n\nConsecration of mead: pour mead into the horn (or if you wish, any other alcoholic beverage or fruit juice - a cup or chalice nay substitute for a drinking horn if you don't have one) and say: \n\n"TYR, NOW AS IN ANC
318397
Essentially he promises to avenge Aeschere's death by hunting down and killing Grendel's mother (FYI: it was Grendel's mother that killed Aeschere to avenge her son's death).
133463
Beowulf is a great epic! I can answer your questions.
1058243
We note that “the lake of fire and sulphur” could not be a literal place of torment. (Revelation 19:20)  If Satan were to suffer excruciating torture there for all eternity, Jehovah would have to preserve him alive. Yet, life is a gift, not a punishment.  Death is the punishment for sin, and according to the Bible, dead creatures feel no pain.  (Romans 6:23; Ecclesiastes 9:5, 10.) Moreover, we read later that death itself, along with Hades, is cast into this same lake of fire and sulfur.  Surely, death and Hades cannot suffer pain!—Revelation 20:14.\n\n27 All of this reinforces the view that the lake of fire and sulfur is symbolic. Further, the mention of fire and sulfur calls to mind the fate of ancient Sodom and Gomorrah, destroyed by God because of their gross wickedness. When their time came, “Jehovah made it rain sulphur and fire from Jehovah, from the heavens, upon Sodom and upon Gomorrah.” (Genesis 19:24) What befell the two cities is called “the judicial punishment of everlasting fire.” (Jude 7)  Yet, those two cities did not suffer everlasting torment.  Rather, they were blotted out, obliterated for all time, along with their depraved inhabitants. Those cities do not exist today, and no one can say for sure where they were located.\n\nIn harmony with this, the Bible itself explains the meaning of the lake of fire and sulfur:  “This means the second death, the lake of fire.” (Revelation 20:14)  It is complete, utter destruction without hope of a resurrection.  Thus, while there are keys for death, Hades, and the abyss, there is no mention of a key for opening the lake of fire and sulfur.  (Revelation 1:18; 20:1) I t will never release its captives.—Compare Mark 9:43-47.\n\nIf you would like further information, please contact Jehovah's Witnesses at the local Kingdom Hall.  Or visit http://www.watchtower.org