Among the most pervasive themes in the Lais of Marie de France is that of dishonesty and deception, with almost every character in the Lais deceiving others to some extent for personal gain. Much like in her translations of Aesop’s fables, de France uses her Lais as a means of conveying a moral message onto the reader, drawing a clear line between moral and immoral deception, somewhat at odds with the established moral code of her era. By far the most deceitful of all the stock characters in the Lais are the husbands of de France’s mal mariées, who lock their wives away (Guigemar, Yonec), or place them under constant surveillance (Aüstic), and continuously deceive their wives as to the true nature of their situations as a means of ensuring their fidelity and asserting their dominance. While such behaviour would have likely been considered normal to a mediaeval audience, by whom …show more content…
Though it is true that almost all characters in the Lais deceive others to some extent in order to further their own interests, de France draws a clear line between purely selfish deception, e.g. the behaviour of the husbands towards the mal mariées, or the scheming of Equitan and his lover, and retaliatory deception, i.e. that which is necessary to avenge the cruelty a character, especially a woman, has endured at the hands of another, thereby challenging the established moral code of both her audience and the society in which she lived and moving away from the literary tradition she inherited which, in the words of Nora Cottille-Foley, ‘forced female characters into the roles of scheming women or obedient wives’
Janet Lewis, the author of The Wife of Martin Guerre, illustrates what family dynamics were like in the sixteenth century, “…for the extend of his father’s lifetime Martin would legally remain a minor” whereas, women’s identity and importance were only known through their husbands. However, within this novel Bertrande de Rols, wife of Martin Guerre, is known as herself; this is to express that the novel was written according to her experience as the wife of Martin Guerre. Even though, it wasn’t acceptable for women to go forward with such accusations, Bertrande de Rols did the right thing pursuing Arnaud as an impostor because she knew he was not her husband despite what everyone else said. After all, she knew Martin best.
As is custom with Marie De France, her lai “Lanval” presents the idea of a romance in which the power of fairies and/or magic is present and works to aid or hurt the romance in question. In the case of “Lanval” magic and fairies come to the aid of our protagonist Lanval, and ultimately lead to the formation of a romantic relationship in his life. However, Lanval faces a dilemma as he talks of his love to the fairy woman while rejecting the Queen’s love, and thus realizes he will never be able to see his beloved again, as she had told him never to speak of their romance or he would lose her. Luck turns in his favor though, as even after having spoken of their love, his beloved returns and they leave together. Many may speculate as to why Marie
The notion of Bertrande de Rols in The Wife of Martin Guerre as having good intentions suggests not only that she was mindful of her own feelings in her pursuit of the truth, but also of the feelings of others. However, Bertrande’s intentions were to cleanse her soul and absolve herself from sin by indicting the impostor, Arnaud du Tilh. Yet, she undertakes this task considering the despair it would inflict upon the mesnie. These actions also are detrimental to Bertrande in causing her perhaps the most anguish and grief of all. Bertrande intends to uphold the status quo, yet she has due knowledge that pathway to the greater good will be harmful to her and the Mesnie.
Her drawn-out confession is worded in a way that the “someone” that she loves “who loves [her] too” seems to be Cyrano because every description matches him (73). However, she calls him “beautiful” (74) and concludes that the man is “Baron Christian de Neuvillette” (75) Not only does this contradict the audience’s expectations, but it also weaves in her instinctive disregard for a consideration of inner beauty. Despite her claims about knowing his true character, her response exhibits her falling into the trap of superficiality. For fifteen years, Roxane remains unaware of her true love and only discovers the truth with his death; from “the letters” to “the voice…in the dark,” everything was Cyrano and not Christian (220). As the spark of truth ignited her love, the life of her lover was extinguished. She did not doubt her lover’s identity until it is too late, communicating that she did not question his perfection. This comes to show that even those who should know do not realize the potential falsity of a person; in this case, Roxane, who was Christian’s lover and Cyrano’s family and friend, did not connect the two together. Thus, there should not be assumptions made about reality, as demonstrated by Roxane interactions with
It is my intention to compare the book, Dangerous Liaisons by Choderlos de Laclos, to its modern movie version, Cruel Intentions starring Sarah Michelle Gellar. I intend to examine how the original French text was modified in reference to plot, character, morals/values, and themes. I also plan to discuss how these transformations change the meaning of the story and reflect different cultural/historical contexts. There are some major differences between these two works, if only because of when they were written.
Throughout the Lais of Marie de France there are several themes presented as central to the various stories. Some of these themes are present in all of the lais. One such example is that of courtly love and it’s implications. Courtly love being one of the more prominent themes in all of medieval literature, it is fittingly manifested in all of the lais as well. Another theme present in two of the lais is isolation. The theme of isolation plays a large role in the stories of Guigemar and Lanval. In each of these lais we see isolation as a factor in determining the fates of the central figures. Within each lai isolation is represented on several different occasions, each time having a direct impact on the outcome. These instances of isolation may be seen at times to be similar in nature and consequence, and different at other times. By sifting through both works these instances may be extrapolated and analyzed.
In the book, Marie Antoinette: The Last Queen of France , the author, Evelyne Lever,
Justine, too, is an ‘idealised figure’, described during the trial as having a countenance which, ‘always engaging, was rendered, by the solemnity of her feelings, exquisitely beautiful.’ She is the archetypal innocent, being beautiful, weak and entirely accepting of her fate to the point of martyrdom.
This alternation of Lady Maria’s impudence and Gui d’Ussel’s sensibility make for an amusing performance no matter whose side the audience is on. The song functions as entertainment rather than a brooding expression of love and concern and subverts stereotypical ideas about a woman’s voice being seeded in humility. Lady Maria wants it both ways and is entitled to her own ideas about courtship since she is in a position of expressing herself through writing while also accepting the role of a subject of adoration.
...categorized into feminist and antifeminist pieces. The Lais are not about the code of chivalry, but about the marriage between the characters. Marie de France is not a feminist, an antifeminist, a woman who supports the code of chivalry, nor a woman who opposes the code of chivalry. She is simply a woman who emphasizes a strong marital bond in all of her works.
The relationship shared by Pierre and Helene is best described as a lustful charade. It is no coincidence that Pierre, one of the most introspective characters in the novel, first marries a shallow, inwardly-ugly adulterer. His first recorded attitude towards Helene is one of admira...
During the Middle Ages, Courtly love was a code which prescribed the conduct between a lady and her lover (Britannica). The relationship of courtly love was very much like the feudal relationship between a knight and his liege. The lover serves his beloved, in the manner a servant would. He owes his devotion and allegiance to her, and she inspires him to perform noble acts of valor (Schwartz). Capellanus writes, in The Art of Courtly Love, “A true lover considers nothing good except what he thinks will please his beloved”. The stories of Marie de France and Chrétien de Troyes illustrate the conventions of courtly love.
In The Lais of Marie de France, the theme of love is conceivably of the utmost importance. Particularly in the story of Guigemar, the love between a knight and a queen brings them seemingly true happiness. The lovers commit to each other an endless devotion and timeless affection. They are tested by distance and are in turn utterly depressed set apart from their better halves. Prior to their coupling the knight established a belief to never have interest in romantic love while the queen was set in a marriage that left her trapped and unhappy. Guigemar is cursed to have a wound only cured by a woman’s love; he is then sent by an apparent fate to the queen of a city across the shores. The attraction between them sparks quickly and is purely based on desire, but desire within romantic love is the selfishness of it. True love rests on a foundation that is above mere desire for another person. In truth, the selfishness of desire is the
Within Tartuffe there are many stock characters that play into Molière’s farcical satire. None of which bring as much order and clear thinking as Dorine. This sassy thinking maid stands her ground against those in higher social standing, and is not blind forward to the madness in her surroundings like the other characters in Tartuffe. Dorine supports the theme naïve and awareness in of Tartuffe by using her position as a housemaid and knowledge of the social dynamics in the household to point out and address the corruption made by Tartuffe.
The story begins with the Marquise de Merteuil corresponding with Vicomte de Valmont regarding a luscious new act of ‘revenge’, as she describes it, against the Comte de Gercourt. The young Cecile de Volanges has just come home from the convent and her marriage to Gercourt has been arranged. However, before he can wed the innocent child, Merteuil proposes Valmont ‘educate’ her, thus spoiling Gercourt’s fancy for untarnished convent girls. Valmont is uninterested in such an easy seduction and is far more aroused by the thought of lulling The Presidente’ de Tourvel, the very epitome of virtue, into submission. And so the tale unfolds.