Chivalry in all of its Various Representations in Sir Gawain and the Green Knight - Essay Example

Section/# Chivalry in all of its Various Representations in Sir Gawain and the Green Knight Theme is a powerful way in which the writer can attempt to impart key information to his/her reader. As such, one of the most powerful themes that pervades and dominates the story of Sir Gawain and the Green Knight is concentric around the ever-present theme of chivalry. One does not need to be a specialist in medieval or early English prose to realize that the chivalric code and understandings of duty and honor were key determinants in defining the culture and norms of the given time. Accordingly, this brief essay will attempt to focus on the key traits of chivalry and honor which are displayed therein and seek to provide a running commentary upon how these traits can relate back to conceptual understandings of King Arthur within the context of a growth and understanding of the term chivalry and all associated behaviors. The code of chivalric behavior that is evidenced in Sir Gawain and the Green Knight is very much more a mental construct than something that is continually demonstrated through physical actions. Though this mental construct is clearly stated to guide, direct, and reflect physical actions, the participants in the story spend a great deal more time discussing the chivalric merits of key actions and situations than they do actually performing such actions. This is of course not to say that the characters of the story have a breakdown between beliefs and follow-through on those morals; rather, it merely goes to exhibit the all-encompassing nature that chivalry exhibits within the story and the society that is being exhibited. Says Gawain of chivalry near the very beginning of the poem, There knights fought in tournament again and again, Jousting most gallantly, these valiant men, Then rode to the court for dancing and song. For there the festival lasted the whole fifteen days With all the feasting and merry-making that could be devised. (41 - 45) In this way, the reader can quickly identify a type of child-like wonder that Gawain exhibits early on in the work with relation to the concept of chivalry and honor. The first such representation of chivalry which is discussed within the story revolves around the symbolism that is represented on Gawain’s own shield. Breaking this down further, the symbolism that is represented and subsequently discussed relates to the fact that Gawain’s pentangle represents the five virtues of knighthood: piety, courtesy, friendship, chastity, and generosity (Sharma 169). What is particularly interesting to note is that although these themes are developed throughout the course of the story, Gawain himself is ultimately unsure of the nature of the virtues he espouses. In this way, he is on a quest, not only as described in the story, but on a personal quest to know, understand, and appreciate whether Godly virtue can survive in a fallen world. In such a way, the ideals of knighthood and chivalry are juxtaposed against the backdrop of self-doubt that any of these is sufficient or worthy of continued adherence (Martin 315). In this way, the author seeks to use chivalry (as a function of the code symbolized by Camelot) to engage the reader and provoke key discussion with regards to whether or not chivalry in and of itself is sufficient to attain a degree of salvation and/or purpose. Bringing the topic of chivalry closer to the topic of Camelot and King Arthur, the story goes on to go into a great deal of detail concerning the way in which the kingly court itself functions within the constructs of chivalry which have already been lain out. As a way of further defining the chivalric code, the author goes into a high level of detail regarding Arthur’s court and the “righteous” and “courteous” nature in which it is exhibited. In such a way, Camelot serves as a micro representation of heaven on earth. Although such an analysis is not new, the fact that the perfect and truest of chivalric ideals are exhibited within Camelot as a function of Arthur’s leadership and example only serves to reinforce such an interpretation. In much the same way, the entity that is responsible for acting as the antagonist in the story (the Green Knight) appears before the court of Arthur and mocks the code of behavior that is exhibited therein (Hardman 247). In this way, a further parallel between the religious undertones that define the representation of chivalry within the story are brought to light as the Green Knight is indirectly compared to a type of devil that seeks to tempt the virtues of Camelot based upon a comparison to God’s law as represented by chivalry. However, the representation of chivalry as a high and untouchable concept devoid of any shortcomings is categorically removed as the reader becomes fully aware of the sickness that lies at the heart of the court of Camelot. Although taken either as individual components or on aggregate, the ideals that make up and define chivalry are commendable, the fact of the matter is that once they are put into practice, the court of Camelot turns into a type of very fake veneer for strong undercurrents of unspoken feeling and emotion. In this way, the participants are practically muzzled by the demand to be friendly and either cannot or do not wish to express their true feelings and intentions for fear of violating the chivalric code which define so much in Camelot. Rather than revealing the true motives and feelings that underlie given issues, the members of the court instead opt to promote the face of courtesy, friendliness, and fair speech. Similarly, the encounter that Gawain makes the in forest provides a clear instance in which the previously upheld mores of chivalry must therefore be bent or broken in order to accommodate key situations that demand an alternative approach. This in and of itself if interesting due to the fact that chivalry had previously been presented as such an inarguable concept; complete in and unto itself with no need for equivocation or interpretation. In this manner, the development of the understanding of chivalry is a key determinate in the growth and development of the main character; Gawain (Morgan 117). By coming face to face with his own frailty and humanity within the forest and acquiescing to the understanding that the primary determinant which he would seek is that of comfort and survival, a key break from the prior notions of chivalry that had thus far been denoted in the story is affected. The denouement for the particular situation is realized only after Gawain prays for help/deliverance from his experience in the forest. Again, the religious overtones of the chivalric code are recalled as a type of higher power provides a previously unseen castle which allows the hero to rest his wounds and seek consolation in truth (Weiss 247). This truth is further differentiated in the fact that the inhabitants of the castle teach Gawain that the previous versions of chivalry to which he had ascribed such a high degree of importance and honor were faulty representations of a higher ideal; represented within Bertilak as ultimate humility. Says Sir Bertilak to Gawain: "And I give it all to you, Gawain," said the man then, "For by the terms of our compact you may claim it as yours." "That is true," said the knight, "and I say the same to you: What I have honourably won inside this castle, With as much good will truly shall be yours." He takes the other’s strong neck in his arms, And kisses him as pleasantly as he could devise. (1383 - 1389) In this way, the dual nature of what Gawain had previously understood concerning chivalry is contrasted to a new understanding that has been affected upon him via Sir Bertilak. What is necessary to understand about the progression that takes place with Gawain in the story is that the former understandings of chivalry may experience somewhat of a change; however, the ideal and code itself is not thrown out. Rather, Gawain learns a series of lessons that help him to further differentiate that which is good, pure, rational, and worthy of being retained. In this way, rather than coming to an apparent understanding of the flawed nature of chivalry and seeking to turn in a different direction in order to attain a sense of purpose, Gawain instead begins to understand that the previous conventions which he had placed such a high degree of hope in would ultimately fail him just as they had failed those practitioners within Camelot. Rather, the author helps to relate to the reader that the ultimate goal of any worldview or code of honor is to provide a sense of purpose in that it provides a valuable set of ideals towards which to strive. In this way, the takeaway from the piece is concentric upon the fact that chivalry itself has undergone a transition. Rather than being an end unto itself, Gawain is distinctly aware that chivalry is but a means to achieve the higher set of ideals towards which he can strive. Regardless of the level of virtue that Gawain or any other knight ascribes to, the understanding that humanity is frail and capable of failure under even the most primitive of temptations helps to reinforce the humanity of chivalric duty. Works Cited Hardman, Phillipa. "Gawain's Practice Of Piety In Sir Gawain And The Green Knight." Medium Aevum 68.2 (1999): 247. Academic Search Complete. Web. 26 Nov. 2012. Martin, Carl Grey. "The Cipher Of Chivalry: Violence As Courtly Play In The World Of "Sir Gawain And The Green Knight.." Chaucer Review 43.3 (2009): 311-329. Academic Search Complete. Web. 26 Nov. 2012. Morgan, Gerald. "The Worthiness Of Chaucer's Worthy Knight." Chaucer Review 44.2 (2009): 115-158. Academic Search Complete. Web. 26 Nov. 2012. Sir Gawain and the Green Knight: a new verse translation. New York: W.W. Norton, 2007. Sharma, Manish. "Hiding The Harm: Revisionism And Marvel In "Sir Gawain And The Green Knight.." Papers On Language & Literature 44.2 (2008): 168-193. Academic Search Complete. Web. 26 Nov. 2012. Weiss, Victoria L. "The Play World And The Real World: Chivalry In Sir Gawain And The Green Knight." Philological Quarterly 72.4 (1993): 403. Academic Search Complete. Web. 26 Nov. 2012. Read More