Gender
In Anglo-Saxon England and Old English poetry generally, women were typically depicted as passive characters who were often merely parts of men's heroic endeavors. However, the Judith poet undermines these typical gender norms in the act of centering on a female character, who is herself a hero.
Judith does not wholly reject gender tropes, however, as she uses her passivity in order to be in the situation in which she can exercise her typically masculine heroism (killing of the evil Holofernes). This is seen in her passivity at being treated like an object in being brought to Holofernes: she is 'ordered' to him, and she is 'fetched' like an object to be held in mild disregard. Judith manipulates social expectations of her gender in order to gain masculine esteem/heroism.
In addition to this, Judith also uses her female sexuality as a tool in which she can save her people, which is seen in the Old English words: 'wundenlocc' (meaning braided hair) and ælfscīnu (meaning elfish beauty). Anglo- Saxon women were expected to veil their hair to preserve sexual modesty, so the revealing of her hair is a defiantly sexual act. In addition, her elfish beauty suggests her ability to seduce men in an impish and supernatural way. Her use of her sexuality again highlights the polyphony between feminine and masculine tropes, and their interdependence in heroism.
Heroism
Heroism is a major theme in Old English poetry, but Judith subverts expectations of heroism in initially presenting the character of Holofernes as a noble hero: "splendid", "prince of men" and "brave". However, this expectation of a great hero-leader is shattered upon the changing mode of address, which switches to "evil", depicting him as the monster that is the antithesis of a hero. He parallels the monster Grendel in Beowulf, "roar[ing]", "shout[ing]" and "storm[ing]": these verbs indicate a monstrous presence, undermining heroic expectation.
In then presenting the 'fair maid' as a hero instead of a damsel in distress, the poet explodes literary expectation, perhaps criticizing the normalizing and standardizing of literary characters in their culture.
Despite this, it is important to realize the anti-heroic aspects of Judith, including those of delicate femininity, ownership by men and dependence on sexuality, that defies the agency of the female hero. This suggests that the notion of the heroic itself is so deeply flawed that it is unachievable.
Morality
As previously mentioned, Holofernes is initially presented as a noble warrior-leader who feasts with his men, maintaining bonds of kinship during times of war. In this sense, he parallels the hero of the story Judith appears in: Beowulf. However, it becomes apparent that his monstrousness/sin is rooted in his excess, such as the drinking that encourages his rash behavior and lust, Therefore, it can be seen that morality exists on a fragile and fine line that is easily breached.
However, the poet criticizes the sinful nature of humanity in general through the presentation of the Israelite warriors as taking their enemies "gory booty and fair ornaments": this focus on stealing from those who cannot fight back criticizes warrior code, implicating its innately sinful and materialistic/ secular nature.
Christianity vs Paganism
The poem is based on the Book of Judith in the Bible that regards a warrior woman who fights in the name of God for the liberation of the Holy Land, and is therefore deeply Christian. Aside from the frequent references to divine intervention and justice, there is also a direct parallel of the nobility of the Christian cause with the ignoble mockery of Paganism. The depiction of the Hebrew's bravery is placed in direct opposition with the cowardice of the Pagan army, who "fled", "grieving in heart": this implies the value of a united cause in God, and the lack of respect deserved for those without a just cause.
Moreover, Pagan soldiers are made a farcical mockery of when they grow too scared to wake Holofernes, so stand coughing outside his tent. This image of cowardly soliders coughing in order to receive the acknowledgement of their general undermines the Pagan cause as cowardly and farcical.
