Concerns over the medieval people’s ability to faithfully endorse Christianity were echoed in medieval texts through Sir Gawain’s search for redemption. People were expected to demonstrate their unmoved faith, especially since the Church played a significant role in their lives. Sir Gawain embodies the impeccable role as an endorser of chivalry to inspire other knights which allow for open discussion about his flaws to ease iron-clad expectations. Sir Gawain is presented with a call to action in both Sir Gawain and the Green Knight and Chaucer’s “The Wife of Bath’s Prologue and Tale” in The Canterbury Tales which is delegated by higher powers. His representation of the knights, therefore, portrays the people’s own trial for penance as an individual …show more content…
Sir Gawain’s hasty response to the Green Knight’s challenge, to preserve King Arthur’s image, portrays the weight of upholding the principles significant to his society. However, the Green Knight further tests the sincerity in his faith by having him return the stroke one year later, or “be counted a recreant knight” (Sir Gawain and the Green Knight li. 456). The “recreant knight” title claims that Sir Gawain would have failed to endorse chivalry and in turn, the people’s failure to observe Christianity. It points out that it is the imperfections of human nature that causes their unfaithfulness toward beliefs. Furthermore, a person’s response to the Green Knight’s challenge is limited to agreeing to the terms for fear of their reputation in society. These allegations are damaging to a person’s reputation and spirituality that, again, were highlighted in their respective social …show more content…
Sir Gawain believed he could “escape unscathed, [thinking] the scheme were noble” through the use of the Green Girdle (li. 1858). This decision revealed the people’s tendency to forfeit moral approaches for more reassuring “schemes” under the pressure of death. Sir Gawain’s own “noble” deception toward the Green Knight highlights the people’s desperation to appear faithful while unable to endorse the values of their belief system. However, at the Green Knight recognizes that Sir Gawain “loved [his] life” which was “less, then, to blame” (li. 2368). The Green Knight interprets the anguish of human nature’s desire to cling to life in a compassionate manner; therefore he mimics the forgiving quality of Christianity’s authority figure. This suggests that once a person recognizes the faults of their actions do they truly begin to undergo a transformative experience. It also clarifies that a divine figure would not result to unforgiving punishments for misdeeds made toward itself and its teachings. The end of the trials marks a transformation of the person and alludes to a renewed future for
In the early fourteenth century, knighthood represented respect and success for brave young men, and chivalry’s codes were necessary for those young men to uphold. In the book Sir Gawain and the Green Knight, the author constructs the young Sir Gawain by testing his character. These trials, given by the Green Knight, challenge Sir Gawain 's loyalty and bravery to people’s astonishment Sir Gawain 's achievement is muddled. During the test he breaks his promise and takes away the green girdle that he supposes to exchange with Bertilak just likes his bargain.
...stops him from sleeping with Bertilak’s wife, only until his finds a way to avoid death does he goes against them. What Gawain learns from the green knight’s challenge is that instinctively he is just a human who is concerned with his own life over anything else. Chivalry does provide a valuable set of rules and ideals toward which one to strive for, but a person must remain aware of their own mortality and weaknesses. Sir Gawain’s flinching at the green knight’s swinging ax, his time in the woods using animal nature requiring him to seek shelter to survive and his finally accepting the wife’s gift of the girdle teaches him that though he may be the most chivalrous knight in the land, he is nevertheless human and capable of error.
Sir Gawain and The Green Knight has prompted scholars to examine and diversely interpret the medieval narrative. One of the underlying questions that has been proposed embodies the analysis of the relationship between Christian and Pagan ideals and how knightly chivalry is influenced by religion during the Arthurian Romance period. It is no mistake that the two varied religious ideals are intertwined throughout the poem due to the nature of classical antiquity. Amidst the overlap between superstitious rituals and Orthodox- Christian beliefs it is clear that Sir Gawain has a sense of personal integrity guided by a moral compass.
The figure of Gawain throughout Arthurian literature is an interesting one; he appears in more texts as a secondary character than any other knight named, and often gains glory even at the expense of the main hero (Busby 1980, 5). The first characteristic which separates him from the other knights is his relationship to Arthur: it is usually stated that he is Arthur's sister's son, a kinship that is found from William of Malmesbury's Gesta Regum Anglorum (c. 1125) and Geoffrey of Monmouth's Historia Regum Britanniae (c. 1136) onward (Busby 1980, 31). However, it is notable that Gawain often seems more like a type than an individual; in Old French literature he is never the subject of a biographical romance, as are most of the other knights, he never has one particular lady's name associated with him, and he is frequently used as a constant against which other knights are judged, the perfect embodiment of good qualities, more a symbol of perfection than an actual person (Busby 1980, 7).
Sir Gawain and the Green Knight – A Test of Chivalry Essay with Outline: Loyalty, courage, honor, purity, and courtesy are all attributes of a knight that displays chivalry. Sir Gawain and the Green Knight is truly a story of the test of these attributes. In order to have a true test of these attributes, there must first be a knight worthy of being tested, meaning that the knight must possess chivalric attributes to begin with. Sir Gawain is admittedly not the best knight around. He says "I am the weakest, well I know, and of wit feeblest; / and the loss of my life [will] be the least of any" (Sir Gawain, l. 354-355).
Sir Gawain is presented as a noble knight who is the epitome of chivalry; he is loyal, honest and above all, courteous. He is the perfect knight; he is so recognised by the various characters in the story and, for all his modesty, implicitly in his view of himself. To the others his greatest qualities are his knightly courtesy and his success in battle. To Gawain these are important, but he seems to set an even higher value on his courage and integrity, the two central pillars of his manhood.
In Sir Gawain and The Green Knight, our main character is faced with a challenge. A strange figure, appropriately named after the color of clothing he wears and his title, asks whether any man that is “bold in his blood” in courageous enough to accept his terms. He mocks Arthur, who is silent, and before the king can accept, Gawain stands and agrees. The trial is as follows – if Sir Gawain strikes the knight, in exactly one year, he will return and have an opportunity to deliver his own blow. Not surprisingly, Gawain, who is well known for his bravery, successfully attacks.
Thesis Statement: Sir Gawain and the Green Knight shows the struggle between a good Christian man against the temptations of this world.
The greatest part of these studies have involved the middle-English text Sir Gawain and the Green Knight. Extensive work has been done on this alliterative four-part poem written by an anonymous contemporary of Chaucer: feminists have attacked his diatribe against women at the end, or analyzed the interaction between Gawain and the women of Bercilak’s court; those of the D. W. Robertson school seek the inevitable biblical allusions and allegory concealed within the medieval text; Formalists and philologists find endless enjoyment in discovering the exact meaning of certain ambiguous and archaic words within the story. Another approach that yields interesting, if somewhat dated, results, is a Psychological or Archetypal analysis of the poem. By casting the Green Knight in the role of the Jungian Shadow, Sir Gawain’s adventure to the Green Chapel becomes a journey of self-discovery and a quest - a not entirely successful one - for personal individuation.
Chivalrous knights, noble kings, fierce dragons, and helpless maidens commonly symbolize medieval heroism. The epic poem, Beowulf, named after the hero, relates the tale of an extraordinary Geat, who destroys monsters, battles a dragon, and protects his people. In Sir Gawain and the Green Knight, Gawain, the protagonist, humbly offers his services and valiantly embarks on a perilous quest, determined to keep his word. Written by Geoffrey Chaucer, The Knight’s Tale, part of the frame-narrative, The Canterbury Tales, follows the love story of two knights, who yearn for one fair maiden. In all three stories, the characters portray heroic qualities, such as sacrifice, bravery, and perseverance, but also suffer from pride, dishonesty, and foolishness.
In the poem Sir Gawain and the Green Knight by Poet Pearl, Sir Gawain, knight of the Round Table, acts chivalrously, yet his intents are insincere and selfish. It is the advent season in Middle Age Camelot, ruled by King Arthur when Poet Pearl begins the story. In this era citizens valued morals and expected them to be demonstrated, especially by the highly respected Knights of the Round Table. As one of Arthur’s knights, Sir Gawain commits to behaving perfectly chivalrous; however, Gawain falls short of this promise. Yes, he acts properly, but he is not genuine. The way one behaves is not enough to categorize him as moral; one must also be sincere in thought. Gawain desires to be valued as
Authors incorporate religious principles to set forth the moral characteristics and ideals expected of a person. Literary works are illustrated with biblical allusions to help express the message behind the plot of a story. The poem Sir Gawain and the Green Knight integrates biblical beliefs to depict the views on human nature. In this work, Christian concepts are embedded into the poem to suggest the Green Knight’s characterization as God, a representation to test human nature’s fidelity.
No matter where we go in the world, we will always be surrounded and tempted by sin. These temptations test our character and morality, and they prove that our human nature inherently causes us to fall to the sins that encompass us. Even though the world is a dark and immoral place to live, we all value our lives and are prepared to do almost anything to protect ourselves from harm’s way. In Sir Gawain and the Green Knight, the green girdle serves as symbol that highlights Gawain’s incessant love for life that tempts him to stray from his knightly code of chivalry.
In Sir Gawain and the Green Knight, Gawain shows qualities of a chivalrous knight. He demonstrates that by showing generosity, courtesy, and loyalty during his travels. A mysterious knight shows up at the king’s castle and calls himself the Green Knight. The Green Knight then challenges one to play a game which he challenges the king to strike him with his axe if he will take a return hit in a year and a day. Sir Gawain steps forward to accept the challenge for his uncle King Arthur when nobody else in the castle would. He took the King’s role in the game to protect him from the Green Knight. He must learn to accept his responsibility as a knight, in accepting his fate.He demonstrates goodness at the hand of the Green Knight. He shows courage by accepting what is to come upon him during his voyage. His journey to find the Green Knight is filled with temptations.In the conversation with him and the “Lady”, Sir Gawain showed a Chivalrous code by keeping his loyalty to the king by not kissing his wife. The lady states “if I should exchange at my cho...
Sir Gawain and the Green Knight. Trans. Brian Stone. The Middle Ages, Volume 1A. Eds. Christopher Baswell and Anne Howland Schotter. The Longman Anthology of British Literature. Fourth ed. Gen.eds David Damrosch, and Kevin J. H. Dettmar. New York: Pearson-Longman, 2010. 222-77. Print.