In the first chapter of his novel, How to Read Literature Like a Professor, Thomas C. Foster discusses the idea of ​​a quest narrative. "They [the protagonists] go for the stated task, mistakenly believing it to be their true mission. We know, however, that their quest is educational. They don't know enough about the only topic that really matters: themselves" (Foster 3) . Essentially, while a hero may embark on a journey with a specific goal in mind, they will undoubtedly gain invaluable knowledge about themselves along the way. At first glance, this explanation may seem extremely limited. If "the only subject that really matters" is the hero, why should anyone else read his story? However, authors of quest stories often write to enlighten their audiences about the condition of humanity. Their message might focus on humanity's vulnerable, broken, greedy, or even ignorant condition. In the poems, the Odyssey and Sir Gawain and the Green Knight, both Homer and the poet Gawain send their heroes on missions to develop the idea that all human beings, even heroic warriors and knights, are subject to guilt. plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay In the Odyssey, Odysseus' goal is to return home. At the beginning of the epic, Odysseus is found near the end of his journey and is isolated with Calypso on his island. Although they had sexual intercourse, Odysseus felt that "the sweet days of his life were ending in anguish over his exile, for long ago the nymph had ceased to please" (Odyssey 5.159-161). In other words, Odysseus desires "the sight of the house" (5.229). This pitiful wish affirms Odysseus' goal and that Odysseus is not perfect as he allows anguish to consume him. Overall, this pitiful desire affirms Odysseus' humanity. However, this realization may come as a shock to Homer's audience. Odysseus is perceived as the ideal Greek hero. As he recounts his story to the reign of King Alcinous in the ninth book, Odysseus explains that he had sex with Kirke and Kalypso, "but in [his] heart [he] never gave consent" (9.37). Not only does he possess loyalty to his wife, but he possesses great skill in battle and extremely persuasive oratory skills. While speaking with Eumaius, Odysseus is described as "the master of improvisation" by Homer's narrator (14.228). Despite this set of compelling facts about Odysseus, he is still deadly. During his travels, this truth is revealed. Overall he acquires a sense of irresponsibility; he loses his entire crew of men, is sexually unfaithful to his wife, breaks the code of honor, displays arrogance, displays impiety, and allows his men to preemptively release the sack of winds. Specifically, Odysseus' visit to the island of the Cyclops serves as an example of many of these behaviors. He breaks the code of honor by entering the Cyclops' cave without permission. After escaping from this unwanted place, Odysseus shouts to the Cyclopes: "If ever a mortal asks you how you were shamed and blinded, tell him that Odysseus, city robber, has caught your eye: son of Laertes, whose house is in Ithaca!" (9.551-552). Here Odysseus seeks recognition for his impressive escape strategy. Although this recognition is well deserved, Ulysses acts out of excessive pride, arrogance, to obtain it. Odysseus also says that, if possible, he would have killed the Cyclopes, sending him to hell where "the earthquake god could not heal him" (9.573). Questioning Poseidon is a great act of impiety. All this behavior is strangely unusual for Odysseus. However, a purpose for these inconsistencies exists. Theevents experienced by Ulysses on this journey transcend a simple arrival home. The purpose of his quest is to re-identify himself as the king of Ithaca, a place of civilization, after the long and arduous Trojan War, a place of savagery. Although a strange way to find out, one must remember that growth only comes from pain. The gods understood this. Zeus declares that while "Odysseus' destiny is to see his friends again under his own roof," he "will have no company, gods or men" to take him there (5:46-47, 36). This tactic works well. Not only does Odysseus return home, defeat the suitors, and bring peace to Ithaca, but he shows respect to the suitors. When Eurycleia rejoices in their deaths, he rebukes her: "Do not sing aloud, old woman. Glorying over slain men is no mercy" (22.461-462). Odysseus also surrenders to Athena and "his heart rejoiced", an act of mercy (24.610). He rediscovers his identity of piety, humility and respect along an arduous journey and is now ready to be a king. Overall, Odysseus finds that he is prone to many flaws despite his successful life. On a deeper level, this suggests to readers that no human being is perfect. Likewise, Sir Gawain experiences an equally strenuous and revelatory sort of quest. His goal is to find the Green Knight and receive the killing blow of his ax because of the "Christmas game" he has agreed to play (Sir Gawain and the Green Knight I.283). Although it is a noble gesture by Gawain, this agreement shows the idea that Gawain is too confident in himself as he has literally accepted a death sentence. Similar to Homer's audience's reaction upon realizing Odysseus' imperfection, the poet Gawain's audience may be shocked to discover that Gawain is not perfect either. He is skilled in rhetoric, charming, courteous, courageous, noble, selfless and probably a charming example of masculinity. Gawain's courageous and sacrificial act of taking King Arthur's place in the beheading games suggests a parallel between him and Christ. When he arrives at Lord Bertilak's court, the poet refers to Gawain as "so comely a mortal that Christ never did like him" (II.870-871). The shield Gawain receives to protect him on his journey further develops this idea. The shield possesses many Christ-like qualities. The shield "shined all red, with the pentagram portrayed in the purest gold" (II. 619-620). While red represents the bloodshed of Christ, gold represents the regal divinity of Christ. Ultimately, the shield represents the moral perfection of Christ. Consequently, this suggests that Gawain possesses moral perfection since "all his faithfulness was fixed on the five wounds which Christ bears on the cross" (II.642-643). Despite this perception, Gawain discovers his humanity in this "quest". Initially, Gawain's resemblance to Christ is confirmed. He braves the forest valiantly and remains true to his mission until he reaches "a piece of castle paper for a king's banquet" (II.802). Once he enters the castle, he shows courtesy to Lord Bertilak's court and even agrees to play Bertilak's game. However, Gawain reaches his grave downfall on the third day of his stay in Bertilak's castle. The belt that Lady Bertilak offers to Gawain offers him a way to succeed in his goal without dying. As any human who values ​​life would, Gawain takes the belt. After the transaction, Gawain "agrees that no soul but himself shall henceforth behold it [the girdle] by sight" (III.1864-1865). This means that Gawain will break the rules of the trading game he is playing with Lord Bertilak. With this decision, piety, courage, honesty, honor, nobility and nature.