Throughout the epic poem, The Song of Roland, the poet essentially dissects the idea of good versus evil as it is represented in contrast between the two opposing armies. Good being the French Christian army led by Charlemagne and on the contrary, the Muslim Sacarens led by Marsile and Baligant representing evil. While the battle between good and evil and Christian versus Muslim wages on throughout the text, the poet also illustrates the characteristics of the true and fake virtues that compose or destroy a knight or lord. An ideal knight or lord encompasses all chivalrous qualities: altruism, generosity and respect. Such qualities are important for boosting morale of the respected army and country. However when standards are not met by knights or lords and a disregard of important lordly and knightly qualities is present then personal downfall is inevitable.
According to the poet, an ideal lord is defined as being totally selfless and faithful toward one another. For example, when the Franks notice they are outnumbered against the Pagans and realize their chances of victory are slim, the poet states, “The Franks see that there are so many pagans/On all sides the fields are covered with them. / Time and again they call upon Oliver and Roland/And the twelve peers to act as their protectors” (Roland, 77 ll 1510-1513). The battle between the Pagans and Christians is noteworthy to Oliver and Roland’s character because even though they are vulnerable to injury, they are willing to sacrifice themselves for their fellow knights. In addition, Charlemagne also shows his selflessness to his lords when he prays for revenge on Roland’s behalf. Stating, “May your love be with me this day/ In your mercy, if it pleases you, allow me/ T...
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...is skull and his bones/ . . . ‘Wretched pagan, how did you dare/ Grab hold of me, without thought for right or wrong” (Roland 102 ll 2289-2294). As the reader can’t help but notice once again, even up to his point of death, Roland remains faithful and honest to his king and country.
Although the Christian Franks were defeated by the Pagans, their morale and camaraderie was impenetrable. Throughout the entirety of The Song of Roland examples are given of what composes a true knight or lord. Amongst this symbolic battle of Christianity against Paganism, many lords and knights are acknowledged for their outstanding honor and dedication to their king and country. While several knights disregarded such commendable qualities nevertheless these ideals that promote chivalrous behavior boosts personal and communal morale despite the defeat against the Pagan army.
In understanding God as the greatest good, and of all things working towards good, it would be easier for Roland to find hope to carry on in battle. In addition, the punishment of Ganelon’s treason would also be assured in a larger sense, as evil is its own punishment. Finally, the understanding of all Fortune as working towards the good would enable Roland to see the good that could later be brought out of the tragedy of the rear guard. As a whole, the agreement of the philosophy of Boethius’ with the actions of Roland are clear, and the work is applicable in its arguments to the code of knighthood as well as on an individual
The evolution of human society consists mainly of ineffective ruling regimes and oppressed peasants. Medieval Europe falls into this same pervasive cycle. Social and political hierarchies intertwine which creates a grossly inefficient system. Hereditary lineage determines nobility. Commoners possess no hope of social mobility. Every aspect of life is virtually preordained. These circumstances revolve around the figure Lanval by Mari de France. Mari de France introduces Lanval as a courteous and distinguished knight of King Arthur’s court. Lanval possesses the most moral nature of all of King Arthur’s knights, yet even so, the other knights of King Arthur’s round table despise him. The many knights neglect acknowledgment of his nature as does
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.
One of the most enduring myths in the Western world is that of Arthur and his Knights of the Round Table. Regardless of the origins of the tales, the fact is that by the time they had been filtered through a French sensibility and re-exported to England, they were representations of not one but several ideals. Courtly love and chivalry and the various components thereof, such as martial prowess, chastity, bravery, courtesy, and so on, were presented as the chief virtues to aspire to, and the knights as role models. Arthur's eventual fall is precisely because of having failed at some level to fulfill these ideals in his life.
...or a chivalric Knight embodies the battle of the righteous self against corruption. Gawain’s strength comes from his discovery of his own flaws. Beowulf’s ideals concerning honor and nobility exist only within the context of his society. Remove him from other people, and his life would be meaningless. This is the true flaw of Beowulf, which the character of Gawain, by the end of his story, comes to realize. The notion of "winning" can be applied at all times to the personality of the chivalric Knight. The battleground becomes the mind, which is separate from the realm of reality. Beowulf does not have the capability to win, without the recognition of his fellow warriors. Within the mind, all sorts of battles are waged. The true winner is the person who can learn from that struggle, and who is able to apply that knowledge within both solitary and societal venues.
It does this conceptually, by emphasizing human nature over chivalry, and it does this narratively through Gawain’s failure as a knight, and the Green Knight’s illegitimacy as a true villain. In traditional romance of this time, the protagonist could not have faltered in chivalry; Gawain’s “lapses of courage and honour… are highly untypical of the knightly conduct we find illustrated with such stultifying sameness in medieval story” (Shedd 245). But this occurs because the Green Knight is not the true villain; the real conflict is Gawain’s struggle against his own human nature. While the Green Knight appears to be a classic antagonist in the first part of the poem, he proves himself merciful and forgiving in the final part, stating that he does not blame Gawain because it was only because “[he] loved [his] own life” that he failed the final test (95). Rather than merely taking Sir Gawain’s head, the Green Knight gave him the opportunity to prove himself as “faultless” (95), or above his human nature, to “[purge] the debt” (96). Just as Shedd argues, the shift from external to internal conflict in the poem sets Sir Gawain and the Green Knight apart from other works of medieval romance.
In the Medieval Period, knights dedicated their lives to following the code of chivalry. In Sir Thomas Malory’s Le Morte d’Arthur, a number of characters performed chivalrous acts to achieve the status of an ideal knight. Their characteristics of respect for women and courtesy for all, helpfulness to the weak, honor, and skill in battle made the characters King Arthur, King Pellinore, and Sir Gryfflette examples of a what knights strove to be like in Medieval society. Because of the examples ofchivalry, Le Morte d’Arthur showed what a knight desired to be, so he could improve theworld in which he lived.
The medieval knight Sir Gawain is a hero like Achilles, but his certain characteristics make him unlike his Greek counterpart. The first quality that creates the separation of Gawain is that he is a Christian character, meaning that he believes in the monotheistic religion of Christianity, following the teachings of Jesus and God. He holds the values of this religion to be true such that he should follow with respect, compassion, and forgiveness. This religious view of life affects what Gawain holds to be his moral code, because he fights for God and for his soul to be perfect to reach heaven. Unlike Achilles during classical antiquity, the Middle Ages held Christianity, along with God and the soul, to be the controlling factors in which how people lived their lives. From this Christian tradition of living life Gawain’s masculinity is developed completely different than that of Achilles. Gawain receives his masculinity through the
... of all Christian knights: none could match you! You were the most formidable in battle and the most courteous in manners; in the company of warriors the most courageous, and in the company of ladies the gentlest of men, and in a righteous cause implacable. And of great lovers surely you were the truest. So it is you shall be remembered" (Malory 507).
The tales of Sir Gawain and the Green Knight and Lanval offer their readers insight into a common knightly quandary. Gawain and Lanval are both faced with challenges that threaten their ability to protect, uphold, and affirm their very knightliness. The two knights repeatedly see several knightly traits--- each invaluable to the essence of a knight--- brought into conflict. While the knights are glorified in their respective texts, they are faced with impossible dilemmas; in each story, both reader and knight are confronted with the reality that knightly perfection is unattainable: concessions must be made--- bits and pieces of their honor must be sacrificed.
When Maurice Keen set out to write a book on the components and development of chivalry, he did not know it would be “the last word on a seductive subject,” as stated by one Washington Post reviewer. Instead, Keen was merely satisfying a curiosity that derived from a childhood fascination of stories filled with “knights in shining armour.” This juvenile captivation was then transformed into a serious scholarly interest by Keen’s teachers, the product of which is a work based upon literary, artifactual, and academic evidence. Keen’s Chivalry strives to prove that chivalry existed not as a fantastical distraction, as erroneously portrayed by romances, but instead as an integral and functional feature of medieval politics, religion, and society. The thirteen chapters use an exposition format to quietly champion Keen’s opinion of chivalry as being an element of an essentially secular code of “honour” derived from military practices.
Closely associated to the romance tradition are two idealized standards of behavior, especially for knights: courage and chivalry. The protagonist within many medieval romances proved their worth by going on quests, as many a knights went in those times, thus returning with great tales of their travels and deeds. Many modern people think of chivalry as referring to a man's gallant treatment of women, and although that sense is derived from the medieval chivalric ideal, chivalry could be seen as more than that. Knights were expected to be brave, loyal, and honorable-sent to protect the weak, be noble to...
Lancelot, Bors, and Perceval all strive to become more like Galahad, and the author effectively uses these characters to teach his readers lessons about spiritual chivalry and personal salvation. The author provides each of these knights with a series of monks and hermits who counsel and guide him in the ways of spiritual chivalry, for only the most pure Christian knights have any hope of finding the Grail. The adventures of Perceval are very straightforward and easy to interpret, so he provides readers with a suitable introduction to spiritual chivalry and the importance of virginity, asceticism, and complete faith in God. The author faces Bors with more complicated challenges and visions than anything Perceval must handle; since the author tells Bors' adventures after Perceval's, readers should be more prepared to interpret their meaning and significance with regard to spiritual chivalry and personal salvation. The advice Lancelot receives from his series of monks and hermits shows readers the importance of confession and penance, but the author makes it clear that readers should not emulate Lancelot's life of sin ...
In everybody's life, there is something that makes him or her strive for success. That something can be money, a significant other, fame or many other incentives. To the medieval knights, victory renown and glory are the ambitions they strive for. Breaking a law in this code would be considered a disgrace, and would bring a dishonor worse than death itself. However, by applying the Code of Chivalry, the knights in medieval time displayed certain character traits that would secure success and honor in both battle and morality. In the book Ivanhoe, by Sir Walter Scott, a knight named Wilfred of Ivanhoe illustrates this by devoting his attention to keeping the rules of the Code of Chivalry, which consisted of love of adventure, integrity and loyalty to the king, to name just a few. These character traits of Ivanhoe coupled with strong characters and a realistic setting allow the reader to understand the importance of a strong set of moral guidelines to all individuals of all times in spite of Sir Scott's excessive detail and confusing subplot.
The Song of Roland inherently is an epic about the values of knights. The courage, selflessness, respect, honor, and devotion are key characteristics of Roland, Oliver, and Thierry. Lord and vassal relationship occupied a significant place in the chivalric code: and Roland, Oliver and Thierry serve as examples of faithful vassals, who primarily things about his promise to serve the king. Indeed the honor of the knight lies in allegiance to his word and valor. Thus, Roland, Oliver, and Thierry put all of their lives on the altar of serving their