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Love in victorian literature
Sexuality in literature
Medieval romance and the matters of romance
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Three Works of Three Loves
Love is heavily intertwined with being human. Indeed, everyone doubtlessly experiences some form of love in their life, be it towards objects or people. This love is organized into three types; eros, philos, and agape. Eros, likely the most common kind of love in western culture, denotes sexual desire, or lust. Philos covers love among friends, or love for the purpose to gain something. Agape, the rarest of all, encapsulates selfless love, or the willingness to die for another. All forms are present within the three works, Voltaire’s Candide, Cervantes’ Don Quixote, and in Sir Gawain and the Green Knight, albeit in differing levels.
Sir Gawain and the Green Knight features all three types of love, the strongest among them being eros. From the beginning, there is a flash of agape between Gawain and his king, Arthur. When Arthur is prepared to take the Green Knight’s challenge in the opening, Gawain steps up in face of possibly deadly consequences (734). Also, Philos makes a quick appearance in the friendly relationship between Gawain and Lord Bertilak, although the latter is
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revealed to be the Green Knight. However, eros takes the most prominent spot, between Gawain and Lady Bertilak. Laced ingeniously with scenes of actual hunting, Lady Bertilak feels tremendous lust for Gawain, hunting him in her own way. She even challenges his manhood, “Why, are you, whom all men honor, actually ignorant…?” (759). On the other hand, while Gawain feels great attraction for Lady Bertilak, he tries his hardest to thwart her attempts at seduction. This eros leads directly to Sir Gawain’s greatest failure, accepting the brooch but refusing to give it to Lord Bertilak, dishonoring their deal to give each other what they find during the daytime. Just like Sir Gawain and the Green Knight, Don Quixote features all three forms of love, although philos and agape take the strongest point. Eros is prominent in the famous scene with the shepherdess Marcela, with several men feeling eros for her. Nonetheless, the relationship between Don Quixote and Sancho Panza takes the center of the novel. It begins with philos, as Sancho seeks to gain something from this relationship, namely an island. “Your Grace should not forget that island you promised me” (Cervantes 412). Sancho’s greed is further explored upon when he attempts attain loot multiple times in their adventures. Nevertheless, their philos evolves into agape as Sancho spends more time with Don Quixote. He starts to adopt Don Quixote’s form of speech, and is the first to jump to his friend’s aid when Don Quixote gets hurt. Granted, Sancho retains much of his cowardice, his love for Don Quixote becomes rather selfless. In fact, Sancho stays with his friend until Don Quixote sadly passes away. As with the other works, Voltaire’s Candide displays every sort of love.
Eros is the most powerful in this work, overshadowing the others by a large margin. Of course, this eros does turn to philos in the end. Agape makes a slight appearance with the anabaptist, but this is most likely explained with Voltaire’s deep appreciation for anabaptists. However, the most explored relationship is between Cunegonde and Candide, which is strictly eros for massive portions of the novel. “He found Cunegonde exceedingly pretty” (Candide 101) basically sums up the extent of their relationship. Whenever Candide recalls Cunegonde, it is generally alongside him describing her beauty in some way. Yet, in the end, Candide no longer wants to marry Cunegonde when she loses her looks. Their relationship is segregated completely to philos, only marrying out of Candide’s promise to
her. Interestingly enough, the three works only display agape, the deepest form of love, between men. Wherever women are involved, the love is generally eros, only once evolving into philos. Philos is the least prominent in the three books, making the largest appearance in Don Quixote. But, however how small or large the appearance, all three forms of love stand in all three of these works in multiple different combinations.
In Sir Gawain and the Green Knight, Gawain shows qualities of a chivalrous knight. He demonstrates that by showing generosity, courtesy, and loyalty during his travels. A mysterious knight shows up at the king’s castle and calls himself the Green Knight. The Green Knight then challenges one to play a game which he challenges the king to strike him with his axe if he will take a return hit in a year and a day. Sir Gawain steps forward to accept the challenge for his uncle King Arthur when nobody else in the castle would. He took the King’s role in the game to protect him from the Green Knight. He must learn to accept his responsibility as a knight, in accepting his fate.He demonstrates goodness at the hand of the Green Knight. He shows courage by accepting what is to come upon him during his voyage. His journey to find the Green Knight is filled with temptations.In the conversation with him and the “Lady”, Sir Gawain showed a Chivalrous code by keeping his loyalty to the king by not kissing his wife. The lady states “if I should exchange at my cho...
Sir Gawain and the Green Knight edited and translated by James Winny is a poem about a knight, Sir Gawain, from King Arthur’s court. In the very beginning Sir Gawain volunteers to take King Arthur’s place upon the Green Knights arrival when he declares that one knight must agree to receive a blow by his axe after having the chance to give a blow to him. Sir Gawain ends up chopping off the Green Knights head and is then declared to meet the Green Knight in one year to accept a blow from the Green Knight and his axe. When the year comes Sir Gawain sets off to find the Green Knight at the green chapel, which where he will receive the blow. On Sir Gawain’s ventures
Sir Gawain and the Green Knight Sir Gawain and the Green Knight, a fourteenth-century tale written by an anonymous poet, chronicles how Sir Gawain of King Arthur’s Round Table finds his virtue compromised. A noble and truthful knight, Gawain accepts the Green Knight’s challenge at Arthur’s New Years feast. On his way to the Green Chapel, Gawain takes shelter from the cold winter at Lord Bercilak’s castle. The lord makes an agreement with Gawain to exchange what they have at the end of the day. During the three days that the lord is out hunting, his wife attempts to seduce Gawain.
When Gawain shows up at the Green Knight’s chapel, his mere presence provides comfort to his host, who greets him: “Sir so sweet, you honour the trysts you owe.” Perhaps the green gallant had been expecting Gawain, as representative of the crumbling House of Arthur, to be derelict in his duties. Gawain lives up to his good name. Similarly, he resisted the unbearable temptations of Lady Bertilak on numerous occasions, providing a mere kiss, in accordance with the code of chivalry.
The Green Knight begins to mock the court; and then boldly, King Arthur accepts his challenge. Sir Gawain realizes that this should not be the king’s responsibility for there are others present worthy of the challenge including him. Symbolically, this scene can be seen as a Christian standing up for what he believes in. Gawain says, “I am the weakest, well I know, and of wit feeblest;/ And the loss of my life would be least of any; (354-355). Here, Gawain humbles himself before his lord, just as a Christian should in prayer to God.
According to Shedd’s “Knight in Tarnished Armour: The Meaning of Sir Gawain and the Green Knight”, Sir Gawain’s conflict is with the duality of human nature, not the Green Knight. His idea that Sir Gawain and the Green Knight breaks the traditions of medieval romance is especially
Voltaire's Candide is a philosophical tale of one man's search for true happiness and his ultimate acceptance of life's disappointments. Candide grows up in the Castle of Westfalia and is taught by the learned philosopher Dr. Pangloss. Candide is abruptly exiled from the castle when found kissing the Baron's daughter, Cunegonde. Devastated by the separation from Cunegonde, his true love, Candide sets out to different places in the hope of finding her and achieving total happiness. The message of Candide is that one must strive to overcome adversity and not passively accept problems in the belief that all is for the best.
Sir Gawain's inner values and character are tested to the fullest and are clearly defined in the text of Sir Gawain and the Green Knight. The unknown author describes Gawain and the other knights as "Many good knights" (Norton 159), and he is referred to as one of the "most noble knights" (Norton 159) in King Arthur's land. This claim by the author is solidified by a challenge presented by the evil Green Knight, who enters the court of King Arthur and asks him to partake in a Christmas game. Sir Gawain, after hearing this challenge, asks the king if he may take his place. This represents that Gawain is very loyal to his king. Sir Gawain is also an honest knight in the text because in a year's time he ventures out in search of the Green Knight to endure a blow with the ax as the rules of the game were stated. He very easily could have not have carried out his end of the bargain by not traveling to the Green Chapel to meet the evil being, but Gawain is an honest knight who is true to his word.
The story of Sir Gawain and the Green Knight revolves around the knights and their chivalry as well as their romance through courtly love. The era in which this story takes place is male-dominated, where the men are supposed to be brave and honorable. On the other hand, the knight is also to court a lady and to follow her commands. Sir Gawain comes to conflict when he finds himself needing to balance the two by being honorable to chivalry as well as respectful to courtly love.
The Symposium, The Aeneid, and Confessions help demonstrate how the nature of love can be found in several places, whether it is in the mind, the body or the soul. These texts also provide with eye-opening views of love as they adjust our understanding of what love really is. By giving us reformed spectrum of love, one is able to engage in introspective thinking and determine if the things we love are truly worthy of our sentiment.
Candide, written by Voltaire and published in 1759, is based in the Age of the Enlightenment. Candide is a satiric tale of a virtuous man's search for the truest form of happiness and his ultimate acceptance of life's disappointments. The illegitimate son of the Baron's sister; Candide is raised in the Castle of Westphalia and taught by his friend and philosopher of metaphysico-theologo-cosmolo-nigology, Dr.Pangloss. Candide is abruptly cast out from the castle when he and Lady Cunegonde are found indiscreetly kissing behind a screen. Broken hearted and emotionally lost by the separation from Lady Cunegonde, his true love; Candide wanders off. After being tricked into servitude with the Bulgar army, Candide discovers that his one and only love Lady Cunegonde is dead and his friend Dr. Pangloss is deathly sick; Candide then decides that all is not lost and that a cure must be found for Pangloss. Tragedy, adventure and a series of horrible events follow Candide as he is forced to overcome misfortune to find true happiness; in the end he determines that all is not well and that he must work in order to find even a small amount of pleasure in life.
Sir Gawain and the Green Knight is a poem which tells the tale of a knight who undergoes trials-testing the attributes of knighthood-in order to prove the strength and courage of himself, while representing the Knights of the Round Table. One of King Arthurs most noblest and bravest of knights, Sir Gawain, is taken on an adventure when he steps up to behead a mysterious green visitor on Christmas Day-with the green mans’ permission of course. Many would state that this tale of valor would be within the romance genre. To the modern person this would be a strange category to place the poem in due to the question of ‘where is the actual romance, where is the love and woe?’ However, unlike most romances nowadays, within medieval literature there are many defining features and characteristics of a romance-them rarely ever really involving love itself. Within medieval literature the elements of a romance are usually enshrouded in magic, the fantastic and an adventure. Sir Gawain and the Green Knight follows Sir Gawain over the course of one year, from one New Years to the next, as was the deal he and Bertilak, the green knight, struck.
Voltaire's Candide is a novel which contains conceptual ideas and at the same time is also exaggerated. Voltaire offers sad themes disguised by jokes and witticism, and the story itself presents a distinctive outlook on life. The crucial contrast in the story deals with irrational ideas as taught to Candide about being optimistic, versus reality as viewed by the rest of the world.
Love has been expressed since the beginning of time; since Adam and Eve. Each culture expresses its love in its own special way. Though out history, though, it’s aspect has always been the same. Love has been a major characteristic of literature also. One of the most famous works in literary history is, Romeo and Juliet by William Shakespeare. This story deals with the love of a man and a woman who’s families have been sworn enemies. There love surpassed the hatred in which the families endured for generations. In the end they both ended up killing their selves, for one could not live without the other. This story is a perfect example of true love.
One of the eight concepts is “Eros” or Erotic love, which represents sexual passion and desire— typically falling under romantic relationships. Eros is mostly based on sexual feelings and desires rather than anything else. The next type of love is “Philia” or Affectionate love, which describes the love of friends—especially ones that experienced hard times with each other. This type of love is free from romance, but mostly focuses on loyalty. In addition, “Storge” or Familial love symbolizes natural love between family, principally between parents and children. Like “Philia” it is also free of romance. The fourth type of love in Greek society is “Ludus” or Playful love that symbolizes a playful form of love, for example, between lovers. Every relationship should maintain the playful form to retain a fresh relationship and to stray away from always being serious. The fifth type of love is “Mania” or Obsessive love, which a person becomes jealous because they want love and to be loved. This love can lead to many problems in a romantic or interpersonal relationship because of jealousy. Next is “Pragma” or Enduring love, which symbolizes a matured love over time. Furthermore, this relationship has passed physical touches— but developed into a casual, loving relationship. Does not only include marriages, but friendships that have occurred for a long time. Moreover, “Philautia” or Self love occurs when we love ourselves regardless of anything. The Greeks acknowledged that we must first love ourselves before we can demonstrate love to anyone else. We cannot share what we do not obtain, we must first love ourselves (Sol, 2016). Additionally, the eighth type of Greek love is “Agape” or Selfless love, which is unconditional love. Out of all the types of loves, it is the purest due to the reason it does not expect anything. Regardless of how many mistakes or flaws a person has,