Example research essay topic: Image Of God Forbidden Fruit - 1,242 words

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The forbidden fruit, its properties, and its affects, has vast ramifications within the ethics of the women in Holy Feast and Holy Fast. as well as those of the characters portrayed in Sir Gawain and the Green Knight 2. Perhaps the connection is less obvious with Gawain. It must be realized that this story contains multi-leveled metaphors which approach modern literature in their complexity.

Argument will be made that Gawain betrays an isomorphism with Eden's tale. The author's attitude toward the fruit and perhaps toward fasting will become evident. Bynum's incisive argument has been extremely helpful in this analysis of Gawain; but, with respect to medieval women she has surprisingly little to say about Eve and the Tree. Although this neglect is regrettable, it is not fatal. This paper will tend to support the major theses of Holy Fast. The people described by these authors did not dwell inordinately on any essential weakness of women.

It is hoped that this refocusing on the forbidden fruit will help us to see more clearly their perspectives. The isomorphism of Gawain with the story of Eden can be demonstrated only after the stage is set. It may be helpful to think of this isomorphism as a kind of image or reflection. This puts it squarely within the realm of neo platonic forms. Medieval nobility, often well versed in neo platonic thought, would be quick to point out that Arthur, the king is a lesser image of God and that his court is a reflection of the heavenly host. This assertion is not without textual support.

Happiest of mortal kind King noblest famed of will You would now go far to find So hardy a host on a hill. (2) Presently, the Green Knight rides in. He mirrors Lucifer in God's court, and more; He is full of slander (7: 315). He is described in titanic imagery (4: 140, 9: 390), which was commonly attributed to the anti-christ. The Round Table cannot abide this affront to the King so Gawain, with Guenevere's permission, steps in to intercede.

Here Gawain is like Christ or Michael, going out to battle the dragon. He severs his head. Gawain is full of reversals and inversions. This is consistent with the neo platonic model since Arthur's court is a lesser image. Later, we will present Bynum's views on this point. Suffice it to say that the giant offered freely his neck to the blow and bound Gawain by oath to come to the Green Chapel and do likewise one year later.

Before we continue we must deal with the nature of Gawain's journey. Some have said that this is the story of Gawain's quest. It is not a quest but rather a fall. Though Bercilak's court is a lesser image of God's court it is also a lesser image of Arthur's. Gawain travels down the hierarchy, not up. He himself calls the whole affair "folly" (8: 355) while his friends bemoan the tragedy and "ill fortune" (15: 670).

In Gawain, transitions are consistently signified by certain warning flags or signposts, as it were. Among these signposts are; invocation or mention of the Virgin, mentions of the cross, recurrence of the number three, and inversion or reversal in Bynum's sense of the words. She tells us; Thus, the male writers, artists, worshipers, and priests in the later middle ages make use of sharp symbolic dichotomies, and many of their most profound and moving images were symbolic reversals. (285) Men's stories are tales of "crisis and conversion. " Likewise, these transitions are often times of personal transformation; ultimately, instruction, winning, and initiation for Gawain. While this is more evident at the Green Chapel, it is also apparent at Bercilak's castle. Bercilak's court can be shown to be a lesser image of God's as well as Arthur's court but also of Eden. As Gawain searches for a place to celebrate the Christmas mass and fails to find it on his own, he prays to Mary and God that he might find a dwelling.

He crosses himself three times and immediately Bercilak's castle appears, as if out of nowhere. The signpost of reversal is also present since he enters the court at Christmastide, mirroring the action of the Green Knight at Arthur's court one year before. (16: 750) The obvious point that this court is a reflection of God's is made clear by the Peter / the porter quip. (17: 810) That this is a lesser image of Arthur's court is a point requiring elucidation. First of all, Bercilak is said to be a relative of Arthur along the maternal line. (51: 2445 - 65) This point would not be lost on medieval nobility. Second, Bercilak's wives are a divided image of Guenevere. Many have wondered why Guenevere's eyes are gray. For the author, gray represents winter and death, (12: 525) yet she is clearly Mary's image.

This bifurcation, proceeding to full division in a lesser court would be right at home in classical cosmologies. The isomorphism with Eden is even more difficult to show. Gawain, though he is "God's archangel" at Arthur's court, is "Adam in Eden" at Bercilak's court. It must be remembered that the castle was provided by God for Gawain almost out of nowhere.

Bercilak, who has already been shown to be a reflection of God, shows Gawain around, makes him feel at home, and finally introduces him to the women. (18 - 20) All of this is highly suggestive of Eden and it will be shown that the isomorphism holds out to the end. That Gawain should reflect both God's archangel and Adam in Eden is not as unusual as might be thought. Many classically influenced christians have insisted that God bestowed more than atoms of air when he breathed into Adam's clay image. Christ himself is said to indwell Bynum's women, entering through the mouth. (133) If Gawain is a reflection of Adam, then who represents Eve? The author refers to the old lady and the young as "the crone and the coquette" respectively. (28: 1315) Our crone plays little role in the happenings at the castle. Though her very integral role is revealed later, she is thus rendered an unlikely candidate for the role of Eve.

However, the coquette, who is is central to Gawain's temptation, shows herself to be very much like Adam's lady. As the story unfolds, Gawain, like Adam, is frequently left alone with the coquette. Bercilak, who like Arthur is both gamesmen and huntsman, leaves periodically, mirroring God's notable comings and goings at Eden. On the third day, while hunting, Bercilak comes upon a curious red fox. The crafty beast thinks himself to have thrown off the hounds through his running, circling, and hiding.

As he comes out from hiding he is spied by three gray hounds. As the huntsmen close in he is decried as a "thief." (36 - 1710) Evidently, he had been poaching in the king's garden's. This fox, who presages Gawain's actions, will also give us a possible clue as to the author's perception of Adam's sin. While Bercilak is away the coquette slips into Gawain's room and begins her routine of trying to get him to "teach by some tokens the true craft of love. " (32: 1525) However, Gawain artfully rebuffs all of her sexual advances, thus showing that the nature of the sin is not sexual at all. Yet, he is clearly in some danger. Great per...

Research essay sample on Image Of God Forbidden Fruit