Sir Gawain And The Green Knight The Role Of Women Essays

Sir Gawain and the Green Knight: The Role of Women Sir Gawain and the Green Knight: The Role of Women In the fourteenth century, chivalry was in decline due to drastic social and economic changes. Although feudalism-along with chivalry-would eventually fall for other reasons, including a decrease in cheap human resources due to a drop in population caused by plague epidemics and the emergence of a mercantile middle class, the Gawain author perceived a loss of religious values as the cause of its decline. Gawain and the Green Knight presents both a support of the old feudal hierarchies and an implicit criticism of changes by recalling chivalry in its idealized state in the court of King Arthur. The women in the story are the poet's primary instruments in this critique and reinforcement of feudalism. The poet uses the contrast between the Virgin Mary with Lady Bertilak's wife to point out the conflict between courtly and spiritual love that he felt had weakened the religious values behind chivalry. The poem warns that a loss of the religious values behind chivalry would lead to its ultimate destruction. Although superficially Sir Gawain and the Green Knight appears to be a romantic celebration of chivalry, it contains wide-ranging serious criticism of the system. The poet is showing Gawain's reliance on chivalry's outside form and substance at the expense of the original values of the Christian religion from which it sprang. The first knights were monastic ones, vowing chastity, poverty and service to God, and undertaking crusades for the good of their faith. The divergence between this early model and the fourteenth century knight came with the rise of courtly love in which the knights were led to their great deeds by devotion to a mistress rather than God. The discrepancy between this and the church's mistrust of women and desires of the flesh is obvious, and the poet uses women in the story to deliver this message. In contrast to reality at the time, women in the story are given great power: Mary, when properly worshiped, gives Gawain his power, Lady Bertilak operates alone in the bedroom and singlehandedly taints the chevalier, and Morgan the Fay instigates the entire plot, wielding enough power. The author is using them as a metaphor for other anti-social forces and dangers outside the control of feudalism and chivalry, drawing upon biblical and classical examples in his audience's minds of where femininity is linked with subversiveness. Lady Bertilak is clearly seen in the Biblical role of the temptress, the Eve who led Adam astray--in Gawain, she represents the traditional female archetypes of courtly love, disobedience, lust and death. Eve's antithesis is the Virgin Mary, who is the only women who achieves motherhood while maintaining her chastity; she represents spiritual love, obedience, chastity, and life That Gawain is Mary's Knight is made clear as he is robed for battle; the pentangle represents the five joys of Mary, and he has "that queen's image / Etched on the inside of his armored shield" (648-649). As long as he is solely focused on his quest for the Green Knight, he derives his prowess and courage from his special relationship with Mary. On his journey to look for the Green Knight he is beset by a number of hardships, and is finally brought to the point of despair. Alone and freezing in the forest, he prays to Mary for shelter and a place to say mass on Christmas Eve. She answers his prayers and leads him to Bertilak's castle; however, his arrival at Bertilak's court throws him into a totally different world. Here, Gawain impresses courtiers of Bertilak's castle with his prowess in the field of courtly love rather than the feats of daring or his upholding of his honor, traits that would draw compliments in Arthur's court. Camelot is portrayed in its youth, long before it too is tainted by Lancelot and courtly love; Arthur is young, "child-like (86)" and the "fine fellowship [of Camelot] was in its fair prime." The analogy is obvious: Arthur's court embodies chivalry's pure roots, where martial exploits were the primary subject of interest, whereas Bertilak's castle represents the low point of the degeneration the poet perceives chivalry to have undergone. The Lady's association with courtly love also ties this aspect of chivalry with degeneration and sin. Immediately upon his arrival in Bertilak's court, the separation between courtly love religion is clear: Gawain at Mass is "in serious mood the whole service through"(940). This serious mood is immediately forgotten with the sight of the Lady, whom he immediately focuses on at the expense of

La Venta Olmec Archaeology site La Venta

La Venta Olmec Archaeology site La Venta The La Venta is an archaeological site in the Mexican State of Tabasco. At the site are the partially excavated ruins of an Olmec city which thrived from approximately 900-400 B.C. before being abandoned and reclaimed by the jungle. La Venta is a very important Olmec site and many interesting and significant artifacts have been found there, including four of the famous Olmec colossal heads. The Olmec Civilization The Ancient Olmec were the first major civilization in Mesoamerica, and as such are considered the parent culture of other societies that came later, including the Maya and Aztec. They were gifted artists and sculptors who are best remembered today for their massive colossal heads. They were also talented engineers and traders. They had a well-developed religion and interpretation of the cosmos, complete with gods and mythology. Their first great city was San Lorenzo, but the city declined and around 900 A.D. the center of Olmec civilization became La Venta. For centuries, La Venta spread Olmec culture and influence throughout Mesoamerica. When La Ventas glory faded and the city declined around 400 B.C., Olmec culture died with it, although a post-Olmec culture thrived at the site of Tres Zapotes. Even once the Olmec were gone, their gods, beliefs and artistic styles survived in other Mesoamerican cultures whose turn for greatness was yet to come. La Venta at its Peak From about 900 to 400 A.D., La Venta was the greatest city in Mesoamerica, far greater than any of its contemporaries. A man-made mountain towered over the ridge at the heart of the city where priests and rulers carried out elaborate ceremonies. Thousands of common Olmec citizens labored tending crops in the fields, catching fish in the rivers or moving great blocks of stone to the Olmec workshops for carving. Skilled sculptors produced colossal heads and thrones weighing many tons as well as finely polished jadeite celts, axe heads, beads and other pretty things. Olmec traders crossed Mesoamerica from Central America to the Valley of Mexico, returning with bright feathers, jadeite from Guatemala, cacao from the Pacific coast and obsidian for weapons, tools and adornments. The city itself covered an area of 200 hectares and its influence spread much further. The Royal Compound La Venta was built on a ridge alongside the Palma River. At the top of the ridge are a series of complexes collectively referred to as the Royal Compound because it is believed that the ruler of La Venta lived there with his family. The royal compound is the most important part of the site and many important objects have been unearthed there. The royal compound - and the city itself - is dominated by Complex C, a man-made mountain built of many tons of earth. It was once pyramidal in shape, but the centuries - and some unwelcome interference from nearby oil operations in the 1960s - have turned Complex C into a shapeless hill. On the northern side is Complex A, a burial ground and important religious area (see below). On the other side, Complex B is a large area where thousands of common Olmecs could gather to witness ceremonies taking place on Complex C. The royal compound is completed by the Stirling Acropolis, a raised platform with two mounds: it is believed that the royal reside nce was once located here. Complex A Complex A is bordered on the south by Complex C and on the north by three massive colossal heads, clearly setting this area aside as a privileged zone for the most important citizens of La Venta. Complex A is the most complete ceremonial center to have survived from Olmec times and the discoveries made there redefined modern knowledge of the Olmec. Complex A was evidently a sacred place where burials took place (five tombs have been found) and people gave gifts to the gods. There are five massive offerings here: deep pits filled with serpentine stones and colored clay before being topped with serpentine mosaics and earthen mounds. Numerous smaller offerings have been found, including a set of figurines known as small dedicatory offering four. Numerous statues and stonecarvings were located here. Scuplture and Art at La Venta La Venta is a treasure trove of Olmec art and sculpture. At least 90 stone monuments have been discovered there including some of the most important pieces of Olmec art. Four colossal heads – out of a total of seventeen known to exist – were discovered here. There are several massive thrones at La Venta: huge blocks of stone brought from many miles away, carved on the sides and meant to be sat or stood upon by rulers or priests. Some of the more important pieces include Monument 13, nicknamed â€Å"the Ambassador,† which may contain some of the earliest glyphs recorded in Mesoamerica and Monument 19, a skillful depiction of a warrior and a feathered serpent. Stela 3 shows two rulers facing one another while 6 figures – spirits? – swirl overhead. Decline of La Venta Ultimately La Ventas influence petered out and the city went into decline around 400 B.C. Eventually the site was abandoned altogether and reclaimed by the jungle: it would remain lost for centuries. Fortunately, the Olmecs covered up much of Complex A with clay and earth before the city was abandoned: this would preserve important objects for discovery in the twentieth century. With the fall of La Venta, Olmec civilization faded as well. It survived somewhat in a post-Olmec phase referred to as the Epi-Olmec: the center of this age was the city of Tres Zapotes. The Olmec people did not all die out: their descendants would return to greatness in the Classic Veracruz culture. Importance La Venta The Olmec culture is very mysterious yet very important for archaeologists and modern-day researchers. It is mysterious because, having disappeared over 2,000 years ago, much information about them has been irrevocably lost. It is important because as the parent culture of Mesoamerica, its influence on the later development of the region is immeasurable. La Venta, along with San Lorenzo, Tres Zapotes and El Manatà ­, is one of the four most important Olmec sites known to exist. The information gleaned from Complex A alone is priceless. Although the site isnt particularly spectacular for tourists and visitors - if you want breathtaking temples and buildings, go to Tikal or Teotihuacn - any archaeologist will tell you its just as important. Sources: Coe, Michael D and Rex Koontz. Mexico: From the Olmecs to the Aztecs. 6th Edition. New York: Thames and Hudson, 2008 Diehl, Richard A. The Olmecs: Americas First Civilization. London: Thames and Hudson, 2004. Gonzalez Tauck, Rebecca B. El Complejo A: La Venta, Tabasco Arqueologà ­a Mexicana Vol XV - Num. 87 (Sept-Oct 2007). p. 49-54.