Paper Example on Heroism in Sir Gawain and the Green Knight

Introduction

In "Sir Gawain and the Green Knight" heroic deeds are clearly outlined throughout the book as the poem is centered around an individual who freely and self-consciously participates in a ploy with limited regard for "real world" consequences. Apart from facing foes and overcoming numerous challenges, heroic acts in the poem are also based on realizing and accepting one's flows.

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From the first part of the poem (line 1-35), we are introduced to the heroic tales of famous men since the destruction of the city of Troy. These passages recall the uniqueness of each event and heroes who successively found the widely dispersed lands. All the lands are attributed to famous heroes and events which are believed will never reoccur in history again such as the Troy siege, founding of Lombardy, Tuscany, Rome, and Britain. King Arthur is among the heroes during the setting of events in the poem. He is recognized for his courteousness and appreciation of chivalric values. An attribute that has made his name famous and won him a vast kingdom.

However, Gawain is the epitome of heroism in "Sir "Gawain and the Green Knight." Plato's concept of heroism depicted in Nichomachean Ethics, Aristotle (trans. 1987) establishes heroic deeds as acts of courage portrayed by an individual without the fear of death (p.64). According to Plato fearlessness does not adequate to bravery and people are expected to be afraid of evil. However, in the case that fear threatens the balance and honor of the society. Therefore, the fearful hero needs to be courageous enough to face death to preserve the honor of his brethren.

The Chivalry of an Epic Hero

Heroism is also portrayed by the ability to represent the highest levels of courage, loyalty and courteous. The Green Knight abrasively interrupts the court's mirth, yet still expects a gracious reception from the hosts. Failure to be recognized as a chivalrous man makes his demand for a contest proposing to withstand a decapitating stroke with the condition that he gets the same chance to return the favor after twelve months (line 297). The Green Knight's difficulty in finding a competitor in the game of nobility threatens to undermine the status of Camelot as an epitome of largesse and good. Gawain courageously steps forward to save his uncle (Arthur) and the reputation of their kingdom.

"I am the weakest, well I know, and of wit feeblest;

And the loss of my life would be least of any" (354-355).

Epic heroes such as Beowulf or King David have always fought against the biggest of adversaries despite being less physically endowed. Gawain is no different as he faces the fantastic and intimidating Green Knight whose qualities are depicted to be god-like and no man can match (Martin, p.311). Gawain also goes beyond consideration of physical boundaries to maintain the status of his people and loyalty to his king by willing to undergo physical suffering. The Green Knight also brings a new type of hero to life when he summons Gawain to travel to a strange palace where he will meet his fate. Therefore, like many epic heroes such as Bilbo Baggins in the hobbit, Gawain has to go on a dangerous journey to fulfill his promise to a supernatural despite knowing he is traveling towards his death (George, p.39). Untouched by the magic throughout his travels plus rejecting the tempting offers lady Bertilak, Gawain exhibits an unprecedented level of a warrior's nobility and adherence to chivalric mystifications. His devotion to upholding the values is what defines him as a person and gives him the indrawn strength to face sudden death more countless times and prevents him from engaging in pleasures that challenge his honor.

Christian Heroism

The epic hero in the poem is also Christianized to make him a more interiorized symbol. According to Olmsted, animated representations of an epic hero through Christian values helps guide readers of the story in matters of moral development (p.650). Gawain is depicted as a hero who is guided by God's blessings.

"That Mary may be his guide

Till a dwelling comes in sight."

Gawain rides to the wilderness without protection except for the symbol of Mary on his shield as protection. Just like Jesus's sacrifice, Gawain stoops introspectively under the ax while worrisomely exerting resistance to the probes and prompts of being human and other worldly attachments. His willingness to pick up arms without fear of sparing his body further depicts heroism as a grand endeavor in believing that the greater good and innocence will triumph over the effect on one's wretched body.

"Sir Gawain, God knows, though it gave him small joy!" (692)

The success of Sir Gawain in his endeavors up to returning unscaled is attributed to the faith placed in God to protect him from the beginning (being blessed by Arthur in the name of God) to the starting a challenging journey. Even when faced with trials such as the temptation from lady Bertilak, Gawain remembers other heroes from the Old Testament who were tested and deceived by women (2414-28). An act that helps him from committing the sin of the flesh with his host's wife. Also, when he returns he thanks God for enabling Sir Bertilak to spare his life despite lying and breaking his honor.

A Hero as an Advocate for Social Justice

Contemporary heroes are fighters for freedom and social justice. Being a hero, therefore, means threatening the oppressive regimes in the society. Despite his disregard for losing his life, Gawain endangers the balance of the high profile representatives of nobility.

"And better so to have been than battered to bits,

Beheaded by an elf-man, for empty pride!" (678-81).

The latter depicts Gawain choice to engage in the game to be a blow to the courtiers as it represents a forfeiture of one of the high profile nobles; this is a dreadful blow to their class. The fears of the nobles who draw their wealth and comfort from Camelot's domains and military prowess to have a life of pleasure and security are realized through the game. Gawain representing the noble is faced with a suicidal mission full of uncivilized men and the wilderness far beyond the grandeur and comforts of Camelot's halls. The game, therefore, provokes the balance of social hierarchy making the nobles to rebuke it collectively. Thus, the magnates seem to recognize the perks of Knightly excellence but not the obligations attached to attaining such excellence.

Heroes Are Not Perfect Men

In as much as world leaders of today are a mockery of the real heroes, people need a hero they can relate to. Someone realistic and with virtues, they can attain. The Green Knight is a hero with almost supernatural attributes, yet he is not accorded the respect he desires from Arthur and members of the court. However, Gawain is just an ordinary man with heroic deeds that grant him respect and status in the society; this is a hero people can relate with in one way or another. Besides being a man of prodigious chivalry, he is also human and makes mistakes which in turn become lessons. Gawain becomes tempted by the desirable hostess lady Bertilak while Bertilak was out hunting. Despite being hunted by the hostess for two days without yielding Gawain accepts kisses from the lady. His confessions of the kisses to Bertilik upon his return from the hunt further exonerates Gawain. However, despite being considered an honest and pure man he fails the last test as he had accepted the green girdle as a token of protection from bodily harm; betraying his value towards the game.

"Accursed be a cowardly and covetous heart!

In you is villainy and vice, and virtue laid low!"

The fear of losing his life to the Green Knight and disgrace leads Gawain to cowardly betray his honor and commitment to play fair. By believing that the green girdle will protect him and taking the chance to be safe from bodily harm, it is realized that he is far from perfect. Just like most men he shows fear, cowardice, and self-love; an aspect which makes it impossible to complete the perfection of the pentangle which requires upholding of courtly values to the end.

"The king comforts the knight, and the court altogether

Agree with gay laughter and gracious intent" (2513-2514).

The king and the court also recognized that their discomfited hero fails to understand heroism does not mean a being a perfect man, as all men are flawed. They, therefore, indulge in less condemnatory laughter as a thoughtful and proper response to Gawain's involvement in sin and penance. Also, the court members' adaption of the griddle as theirs aims to remind Gawain that even saints sin and being introspective is the character of the noblest of knights. Therefore, the temporary debasement of the hero still serves for the greater good of the society, and he learns from his failure (Bridgwood, p.488-489).

Although real nights and other members of the court were far from perfect, there are legendary figures such as Gawain who served by king and faith putting their interests on the line. They dutifully adhered to the code of chivalry which represented their Christian values, honor and military ideals. The ideal character of a hero and a knight are identical and entail, bravery, loyalty, modesty, and faith. These values establish viable ideas in the poem which are subject to superficial recognition. The same way the supernatural green Knight upholds his part of the deal, so does Gawain; making him more than just a man. Besides duty to the king and religion, Gawain also represents heroic leaders as his actions sets in motion doubt and sheds light to the actions of members of the court which are detrimental to the society for the benefits of the few.

Work Cited

Aristotle (1987). The Nicomachean ethics. (Ross, D., Ackrill, J.L., and Urmson, J.O. Trans). Oxford, UK: Oxford University Press.

Bridgwood, Rowan. Jonah and Gawain as Flawed Heroes. INNERVATE. Volume 3 (2010-2011), pp. 488-95

George Clark, Sir. JRR Tolkien and His Literary Resonances: Views of Middle-earth. Vol. 89. Greenwood Publishing Group, 2000.

Martin, Carl Grey. "The Cipher of Chivalry: Violence as Courtly Play in the World of Sir Gawain and the Green Knight." The Chaucer Review 43.3 (2009): 311-329.

Olmsted, W. (2012). Spenser, Milton, and the redemption of the epic hero. Renaissance Quarterly, 65(2), 649-651. Retrieved from HYPERLINK "https://search.proquest.com/docview/1441836451?accountid=776" https://search.proquest.com/docview/1441836451?accountid=776

Sir Gawain and the Green Knight: a new verse translation. Norton, 1967.