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Christina Georgina Rossetti (1830–1894) Goblin Market (1859, pub. 1862
Christianity impact on literature
Christina Georgina Rossetti (1830–1894) Goblin Market (1859, pub. 1862
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Christina Rossetti’s poem “Goblin Market” is about two sisters, Laura and Lizzie, who are taunted by goblin men to buy luscious fruits. While Lizzie resist the temptation of the goblin men, her sister Laura succumbs (introduction). Laura gets really sick and seems unable to live without the fruit, so in the end we find Lizzie sacrificing herself to get the fruit to save her sister. This story may just seem like a fairytale but it is considered to be one of Christina Rossetti’s most prolific and controversial work. Many critics argue that it is a Christian allegory while others believe because of the suggestive language that the theme is female sexuality. It is undeniable that Christian imagery and allegory are present within this poem, as seen in the description of goblins and their fruit, as well as the role Lizzie plays in the story (Christian references). Together these aspect strengthen the poem making the theme temptation, sacrifice, and redemptions. …show more content…
The Goblin men are equivalent to Satan and the fruit is the temptation to sin. In line 30 of the poem, the fruit is referenced as “sweet to the tongue and sound to the eye” making it known to the reader that this is a temptation. Just like the serpent who lead eve astray in the Garden of Eden, The Goblin men tries to temp the sisters to “come buy” their fruit. The Goblin men have animal like characteristics similar to the Garden of Eden story, where Satan takes form as a serpent. The goblin men work as one to lure Laura in, just as the serpent tricks eve into eating the forbidden fruit from the tree of knowledge (Blackwell). As we know the goblin men convinced Laura to eat the fruit even though she had no money, she traded a piece of her hair, also known as her innocence, for the fruit. Laura trading her innocence’s for a taste of the fruit is similar to how the serpent persuaded eve to commit the first
While examining nineteenth-century female monster, Susanne Beacker reveals that she remains a mere idea, a “voiceless textual object” in women’s gothic texts whose happy endings close to the retribution and exorcism of the monstrous woman and the entrapment of the heroine in the patriarchal system (72). In this context, DeLamotte contends that: Like the Good Other Woman, the Evil Other Woman often spends much of her life hidden away in the castle, secret room, or whatever, a fact suggesting that even a virtuous woman’s lot is the same she would have merited had she been the worst of criminals. The heroine’s discovery of such Other Women is in the one case an encounter with women’s oppression-their confinement as wives, mothers, and daughters-and in the other with a related repression: the confinement of a Hidden Woman inside those genteel writers and readers who, in the idealization of the heroine’s virtues, displace their own rebellious
Finally, the analogy to the fruit of knowledge and the downfall of man is played out by Sethe as she gathers her children (her fruit) to her. The text continues the analogy as Sethe does something unthinkable, something evil, and she is cast out of the garden for it. These passages serve to reaffirm the never ending battle between good and evil.
The characterizations of women have, throughout history, been one of the most problematic subjects in literary tradition. An extraordinary dichotomy has existed with women as being both the paragon of virtue and the personification of evil. Ancient Greeks feared women, and poets such as Hesiod believed the female sex was created to be the scourge of the gods and the bane of men (Fantham 39). Romans, on the other hand, incorporated tales of brave and virtuous women as an intrinsic part of their legendary history (219). Many Catholic saints, revered for their piety, were notoriously misogynistic (Dollison 106), and yet the church counted legions of holy women in the rosters of saints alongside their male counterparts. Despite much historical controversy as to the precise nature of women, none of this confusion seems to seep into the writings of George MacDonald, and there appears to be no conflict to MacDonald’s regard towards women in his female characters in The Princess and the Goblin. The character of the Grandmother in particular is one of the most complimentary fabrications of the figure of the mature female in literature. MacDonald created this fascinating construct of femininity by steeping the Grandmother not only in the arcane feminine symbols such as spinning, pigeons, and the moon, but also in his own concept of the ideal woman, as wise and compassionate as she is mysterious.
In Christina Rossetti’s narrative poem” Goblin Market”, two sisters, Laura and Lizzie were enchanted by glorious calls from the goblin that were directed towards young innocent maidens, “Come by come by.” The sisters knew not to take the fruit from the Goblins because they were eerie as to where the fruit came from. However, Laura feel for the tempting calls of the Goblin men. It could be argued that Laura accepted the fruit because of her curiosity in the Goblin men created Laura’s desire to indulge herself into something she has yet to experience. Laura had a yearning for sexual temptation because of the tempting calls from the Goblins.
In Christina Rossetti’s “Goblin Market,” the main foci are on feminism and the oppression of women by men. The first part of Rossetti’s message is given through her thoughts on feminism, which is surely a major theme in this poem. For instance, the two main characters, Laura and Lizzie, reside free of any positive male interaction. Considering Rossetti’s background as part of Victorian society, the conclusion can be made that Rossetti longed for a place where she could be free of masculine overbearance. Even so, she understood the impossibility of any such personally ideal world. The poem illustrates this realization by including the Goblin men, who seem to haunt the female characters. The Goblin men’s low-pitched cries follow the girls. Laura and Lizzie constantly hear the goblins in the forest: “…Morning and evening / Maids heard the goblins cry…” (Rossetti, 1713.) Even while the characters were alone or in the exclusive presence of women, the presence of the Goblin men exist...
Of the two sisters Lizzie and Laura, Laura is the one whose curious desires get the best of her. She and her sister encounter the goblin men and Lizzie just “thrust a dimpled finger / In each ear, shut her eyes and ran” (67 – 68); however, Laura’s curiosity gets the best of her and she chooses to stay: “Curious Laura chose to linger / Wondering at each merchant man” (69 – 70). These goblin men are selling fruit, and once Laura gets her hands on it, she is hardly able to stop herself. Quenching her desire is overwhelming for her, so much so that when she is finally done she “knew not was it night or day” (139). When she arrives home later, she tells her sister, “I ate and ate my fill, / Yet my mouth waters still; / Tomorrow night I ...
Although Eichendorff’s story displays religious elements, the pious facets take on a different form than in Psyche. In “The Marble Statue”, Sunday remains a holy day where evil subsides. God and Satan manifest into the metaphysical through characters, settings, and motifs. Fortunato is a pure character directing Florio towards the path of the righteous man while Donati is a sinister man leading the boy into temptation. The seductress is the embodiment of evil while Bianca is the good. The aspect of religion is demonstrated in a more direct manner in Psyche. The artist abandons a life of art to become a brethren of the covenant where it is proclaimed the Goddess of Art is “a witch who carries towards vanity, towards earthly pleasure”. The good and evil is left to interpretation in “The Marble Statue” while religion in Andersen's tales contains a straightforward portrayal of faith and sin.
In Zora Neale Hurston’s novel, Their Eyes Were Watching God, the reader is treated to an enthralling story of a woman’s lifelong quest for happiness and love. Although this novel may be analyzed according to several critical lenses, I believe the perspectives afforded by French feminists Helene Cixous and Luce Irigaray have been most useful in informing my interpretation of Hurston’s book. In “The Laugh of the Medusa,” Cixous discusses a phenomenon she calls antilove that I have found helpful in defining the social hierarchy of women and relationships between them in the novel. In addition, Cixous addresses the idea of woman as caregiver, which can be illustrated through the character of Janie in Their Eyes Were Watching God. On the other hand, Luce Irigaray discusses the different modes of sexual desire of men and women in her essay, “The Sex Which is Not One.” Many examples supporting and refuting her claims can be found in the novel. According to Cixous, the most heinous crime committed by men against women is the promotion of antilove. “Insidiously, violently, they have led [women] to hate women, to be their own enemies, to mobilize their immense strength against themselves, to be the executants of their virile needs” (1455). Their Eyes Were Watching God offers many examples of women in vicious contention with one another, usually involving or benefiting a man. Janie is confronted by the malice of her female neighbors in the very first chapter of the novel, as she arrives back in Eatonville after her adventure with Tea Cake. “The women took the faded shirt and muddy overalls and laid them away for remembrance. It was a weapon against her strength and if i...
In her transformation of the well-known fable "Little Red Riding Hood," Angela Carter plays upon the reader's familiarity. By echoing elements of the allegory intended to scare and thus caution young girls, she evokes preconceptions and stereotypes about gender roles. In the traditional tale, Red sticks to "the path," but needs to be rescued from the threatening wolf by a hunter or "woodsman." Carter retells the story with a modern perspective on women. By using fantasy metaphorically and hyperbolically, she can poignantly convey her unorthodox and underlying messages.
Beneath Christina Rossetti’s poetry a subtext of conflict between the world of temptation and the divine kingdom exists. Hugely aware of her own and others desires and downfalls her poetry is riddled with fear, guilt and condemnation however her works are not two dimensional and encompass a myriad of human concerns expanding beyond the melancholy to explore love and fulfilment.
We can see the poem deals with the entire story of man's fall from grace, including background for Satan's motives. In Paradise Lost, Eve was tricked by Satan, who assumed the form of a serpent, into eating from the Tree of Knowledge. Satan had whispered into her ear when she was asleep, and when he spoke to her later, he used his cunning to mislead her:
Christina Rossetti's, 'Goblin Market' is one of the most controversial poems of it's time. Although she insisted it was meant to be seen as a childrens fairytale, many readers have interpreted it as an erotic poem, many seeing it as a warning for young women against the temptations of sex. The poem has many hidden inuendos. For example the Goblin's describe the fruit in a sensual way, “Plump unpecked cherries” (line 7). Cherries are seen as a sign of virtue so this a clear example of a sexual situation. There is also a very strong religious theme in this poem. The fruit the goblin merchants are offering is a very clear symbol of Adam and Eve and the forbidden fruit. “Obviously the conscious or semi-conscious allegorial intention of this narrative poem is sexual/religious.” (Gilbert and Gubar, 566). This essay will discuss the theme of sensuous experience in terms of what makes this poem erotic, female sexuality and it also aims to discuss the religious symbolism in Rossetti's, 'Goblin Market'.
Throughout the entirety of “Goblin Market,” Christianity work its way into the story. At the beginning, the goblin men try to entice Laura and Lizzie into buying their abundance of fruit. In Christianity, a similar event occurred. In the Garden of Eden, Adam and Eve were forbidden by God to eat the fruit from the tree of the knowledge of good and evil. Despite being forbidden to eat from the tree, Satan tempted Eve to eat the fruit, and she and Adam both partook from the tree; they gave into temptation. Furthermore, the goblin men go into detail as to what kind of fruit they have; two types of fruit they offered were pomegranates and figs. Pomegranates are considered the suspect of being the original fruit in the Garden of Eden, but it is portrayed as an apple in art and media. Figs are also considered the fruit that Adam and Eve ate. Also, after eating the fruit from the tree, Adam and Eve used fig leaves to cover their naked bodies. Despite these Christian contexts, a sexual undertone can also be taken from the goblin men’s attempts to tempt Laura and Lizzie. Instead of literal fruit, the goblin men could be attempting to coerce Laura and Lizzie to engage in sexual acts with them (i.e. forbidden fruit).
Over the centuries, writers have used literature to show the societal status and the mind sets of the people in their era. ‘Antigone’, a Greek tragedy, and ‘A Doll’s House’, a highly controversial drama, inhibit the same thematic approach, depicting the oppression and submissiveness of women in male-dominated society and how they overcome their obstacles with firm will, inspiring millions of audiences from then till now. By Antigone’s character, Sophocles portrays a figure through whom he can express his faith in feminism in the 4th century. Likewise, Ibsen’s concerns about the position of women during the 19th century are beautifully breathed to life in ‘A Doll’s House’ through Nora’s transformation from a doll-like puppet to a human. Both of the writ...
In a society unbridled with double standards and set views about women, one may wonder the origins of such beliefs. It might come as a surprise that these ideals and standards are embedded and have been for centuries in the beloved fairy tales we enjoyed reading as kids. In her analytical essay, “To Spin a Yarn: The Female Voice in Folklore and Fairy Tales”, Karen Rowe argues that fairy tales present “cultural norms which exalt passivity, dependency, and self-sacrifice as a female’s cardinal virtues.” Rowe presents an excellent point, which can be supported by versions of the cult classics, “Cinderella” and “Snow White”. Charles Perrault’s “ The Little Glass Slipper” and the Brothers Grimm’s “ Snow White” exemplify the beliefs that females are supposed to be docile, dependent on the male persona and willing to sacrifice themselves. In many cases, when strong female characters are presented they are always contradicting in these characteristics, thus labeled as villainous. Such is the case of the Cinderella’s stepsisters in Perrault’s “Cinderella” and the stepmother in the Brothers Grimm’s “Snow White.” These female characters face judgment and disapproval when they commit the same acts as male characters. With such messages rooted in our beloved fairy tales it is no wonder that society is rampant with these ideals about women and disapprove of women when they try to break free of this mold.