A NOTABLE SCHOOL ESSAY
Daniel Martinelli
AP Literature & Composition
Mr. Heil
4 November 2020
Warriors of God
Despite being nearly four hundred years apart in conception, both Beowulf and Sir Gawain and the Green Knight share a similar ideology regarding the impact God has on powerful people. However, the characterization of both Sir Gawain and Beowulf demonstrates the contrast between God’s role in victorious battle, virtue unto themselves, and loyalty to nobility. While Sir Gawain’s main motivation to push forward exists solely to honor God, Beowulf believes that while his power may derive from God, that does not bar him from striving for personal glory as well.
Initially, the audience learns how both Beowulf and Sir Gawain regard their prowess in battle; choosing dissimilar practices rooted in similar beliefs. Beowulf pledges himself to King Hrothgar and vows to kill the beast Grendel because he believes his power equals that of the terror-monger (Pg. 29, L. 425). Moreover, Beowulf promises to use nothing but his hand-to-hand experience to crush the beast; highlighting a seeming overconfidence in his own abilities (Pg. 31, L. 438). This self-assertive nature may seem misguided to the audience as Beowulf has only told of his great deeds up until this point rather than display them firsthand. Because of this, when Beowulf later claims that “whichever one death fells must deem it a just judgement of God”, it reveals that Beowulf’s confidence comes not from a cemented conviction in his own abilities rather, a devout credence in the will of God (Pg. 31 L. 440-441). He then acknowledges the fate of him and his men should he fall short of his abilities. Vivid depictions of his own death emphasizes an awareness of the dangers he faces but never declares uncertainty; saying only that “fate goes ever as fate must” (Pg. 31, L. 455), further strengthening a bond between himself and the finality of God’s judgement.
Conversely, Sir Gawain’s spirituality finds its roots in his dedication to fight for God; choosing an active commitment rather than a passive acceptance like that of Beowulf’s. When Sir Gawain readies himself to leave on his quest for the Green Knight, he tethers his devotion to God onto the symbolism of the five pointed star. “His five senses were free of sin; his five fingers never failed him, and all his earthly hope was in Christ’s Five wounds on the cross… and whenever he stood in battle his mind was fixed, above all things, on the five Joys which Mary had of Jesus, from which all his courage came” (Pg. 69, L. 640-647). Sir Gawain has internalized his love of God and uses it as a method of inspiration for when he requires it. In comparison to Beowulf, Sir Gawain lacks the blithe yet vigorous enthusiasm of his counterpart. Instead, bolstering a godliness constructed around the serving of a higher power rather than a surrender to it. Owing to that fact, the five pointed star that he paints on the interior of his shield symbolizes all of the virtues that he, an honorable knight, embodies to remain faithful to God’s teachings. “And the fifth of his fives was love and friendship for other men, freedom from sin, and courtesy that never failed, and pity, greatest of knightly virtues” (Pg. 69, L. 651-654).
Under those circumstances, it can be inferred that Beowulf lacks commitment; choosing a shiftless method of worship despite actively performing heroic deeds that have gained him far-reaching fame. Thus, for exactly this reason, the audience can assume that Beowulf’s intentions exist for exactly that: fame. While Beowulf may want to aid the Danes for pure altruism, his tone when going against Unferth’s envious remarks in Heorot seems defensive; as though correcting baseless ad-hominems targeted at his exploits deems more important than maintaining godly professionalism (Pg. 37, L. 530-606). Now, compare this to Sir Gawain’s adherence to his pantangle code. The first rule being the “love and friendship for other men” and the third being “courtesy that never failed”. Instead of choosing to ignore Unfurth’s comments, Beowulf stoops down to his level and insults his character responding, “Now I cannot recall any fight you entered, Unferth, that bears comparison. I don’t boast when I say that neither you nor Breca were ever much celebrated for their swordsmanship or for facing danger on the battlefield” (Pg. 39-40, L. 582-586). Provided that Beowulf means every word he says, the weight put upon this response emphasizes that Beowulf would sooner disregard two knightly virtues to save face rather than stay true to the code of God.
Be that as it may, both Beowulf and Sir Gawain pledge themselves to a royal house regardless of any underlying motives. While Beowulf may fight through God while Sir Gawain may fight for God, they both share a common bond regarding the honor granted by serving a noble lord. Beowulf declares that his “one request is that [King Hrothgar] won’t refuse me, who have come this far, the privilege of purifying Heorot…” (Pg. 31 L. 429-431). In other words, the glory wrung about by purging Grendel from Heorot supersedes any discontent ushered by the harrowing journey. Beowulf secures the credit he craves while King Hrothgar re-acquires his stolen mead-hall. Hardly a selfless bargain, yet both parties come out the victor; which, by Beowulf’s standards, delineates exactly what God wants from him. Even more, upon presenting Grendel’s arm to King Hrothgar as proof of his triumph, Beowulf exclaims that “first and foremost, let the Almighty Father be thanked for this sight…”, further demonstrating his belief that he acts as a vessel for God’s will. (Pg. 63, L. 927-928).
Similarly, Sir Gawain’s position when confronted by the Green Knight underlines his readiness to offer his life for his king; proclaiming, “release my, my liege, from this bench, and let me come to you, permit me to rise without discourtesy… it seems wrong… when a challenge like this rings through your hall to take it yourself…” (Pg. 58, L. 843-850). While this statement on its own articulates Gawain’s eagerness, understanding the time period in which Sir Gawain lives provides a crucial insight to his decision. The concept of Divine Right or Monarchical Absolutism was in its infancy at this point in history. If the audience were to consider that King Arthur lives as a divine vessel which God rules through, then Sir Gawain’s avidity for sacrifice becomes understandable. With this in mind, King Arthur’s vessel ideology exists congruently with Beowulf’s. Simply put, Sir Gawain and Beowulf do not share the same spirituality, however Beowulf and King Arthur do symbolically. In addition, both even share an affinity for fame as the Green Knight taunts: “Hah! Is this King Arthur’s house, hailed across the world, that fabled court?” to King Arthur as his knights are hesitant to indulge him in his game (Pg. 57, L. 309-310).
Consequently, consider both Beowulf and Sir Gawain’s stances on God, as they are not dissimilar regarding royalty yet uphold distinct differences with respect to warfare and personal integrity. Whereas Beowulf’s heroics are derivative of a passive, personal relationship with God, Sir Gawain adopts a strict, unwavering method of worship involving symbols of his piety. More importantly, each has found a unique connection to God and has driven them to perform a monomyth worthy of study throughout the ages.
Works Cited
Raffel, Burton, translator. Sir Gawain and the Green Knight, 1970. Print.
Heaney, Seamus, translator. Beowulf, 2000. Print.