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- The Broken Down Mind of Joan Maurer : Poems & Monologues from Ashby Ponds
- The Broken Down Mind of Joan Maurer By JOAN MAURER
- Poems & Monologues from Ashby Ponds
- About This Item
One might imagine some bilingualism among the English, but Norman settlers comprised a small percentage of the population. Lanval is a lai long considered Celtic in origin. Constance Bullock-Davies argued that the Arthurian setting is both authentic and appropriate. Holmes proposed a Breton formation from dihud through a. Moreau affirms that the names Muldumarec and Yonec are certainly Breton even if they are more likely from Bretagne la Menor than Wales, the setting of the lai. If the names are often Celtic in origin, the setting of the story is nearly always in Brittany or South Wales.
In some of the texts in this tradition the mistress is a fairy who has sent the animal to draw the knight to her in the Other-World; in others it is the fairy herself who is transformed into the animal. It should be noted that the motif of the hunt is intimately linked with the motif of the young man who has shown no interest in love Hippolytus motif from Euripides. In fact she seems to be an ordinary young woman and her own situation, being locked in a tower, is known among scholars as the widely used inclusa motif thought to have originated in the Orient.
See Trond K. In more recent years scholars have enlarged the scope of discussion to include a broader sweep of European folklore. For de Pontfarcy, Guigemar has a cyclical structure in which the hero passes from a world where love is absent to another realm where he finds love. He then returns to his original world where he wins love. Thus he had to be forced toward love and sovereignty, two equivalent ideas. One can see many of the themes of Guigemar in this story: a deadly hunt, a boat that moves under its own power, etc. Because the anonymous lai Graelent has the same story but not the Arthurian setting, scholars have long considered the setting a literary embellishment provided by Marie.
Long ago, Tom P. In the Breton version of this motif, the fairy leaves her land and remains with her lover until he violates her command the ges. As is so often true of Celtic materials, a weakness lies in the recent date of the manuscripts in which these tales are found.
The tales cited are generally found in 14th- and 15th-century manuscripts or in the Book of Leinster, purported to be of the midth century and to have preserved earlier oral work. It seems likely that this setting was a later addition rather than the remains of an oral Breton tradition of which we know nothing. This is especially so in the light of the literary borrowings and the 12th-century trial proceedings, clearly 12th-century features.
Francis demonstrated that the trial in Lanval followed customary legal procedures of the period closely. Breton folklore itself, part of the IndoEuropean tradition, is an area that contributes to and draws from that vast tradition. This we have already observed in the lais of Marie de France. But it is also a similar process when one observes the large use of classical sources. If one concedes that Chevrefoil is from the Tristan tradition, itself long thought to have ties to Irish folklore,23 one is left with a diminishing number of texts that have much more to do with Celtic lore than place names, titles, and the names of characters.
Yonec is often thought of as one of the lais to have come from the Celtic tradition. Cross early isolated three Celtic motifs: 1 the supernatural lover as a bird found in Togail Bruidna Da Derga, an Irish tale found in a 15thcentury manuscript but thought to be earlier in oral form; 2 a fairy lover makes a woman his mistress.
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Before his departure he predicts that she will have a son; and 3 a woman is carried off to the Other World by a fairy lover. Thus one must suppose, as R. Illingworth did, that someone later, Marie or a conteur, must have put the story together.
The Broken Down Mind of Joan Maurer : Poems & Monologues from Ashby Ponds
However, M. Ogle rejected the necessity of Irish provenance altogether.
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He noted that all the motifs in Yonec were available to Marie in classical literature. Of the two tales it is the Russian one that is really close to Marie, closer in its features than any other cited analogue. Her knowledge of the geographical route used to travel from Great Britain to Normandy in the 12th century29 and her acquaintance with the physical settings of tales in Normandy Les Deus Amanz and Wales Milun provide a contemporary itinerary and backdrop to her lais.
The Broken Down Mind of Joan Maurer By JOAN MAURER
Her picture of chivalric society portrays feudal conditions and attitudes of the 11th and 12th century, not some imagined, remote past or vestiges from an earlier oral tale. As Glyn S. Burgess notes, Marie was aware that the tourney was not a common event in England during the period of Henry II. She also notes that there were few Englishmen at the tourney.
If the question of swan-breeding and hunting regulations in Milun reflects. Her reference to Priscian, the 6th-century grammarian, is not correct within the context in which he was writing, yet her citation is specific enough to indicate that she may have had close knowledge of the text.
Poems & Monologues from Ashby Ponds
Of the classical authors, there is ample evidence that she was well acquainted with the works of Ovid. In Guigemar she describes at length a mural painting depicting Venus, the goddess of love, condemning. A Twelfth-Century Poet, ed. One cannot be sure that Marie would know the latest church ruling of which supported consummation as the only validating step in the marriage procedure. The text of the debate, built on the antithetical nature and language of the love impulse, presents logical arguments that are swept away by an opposing language of illogic.
One can find models of rhetorical debate in numerous monologues such as Equitan and Les Deus Amanz in Old French romance. Certainly one of the most memorable moments in Guigemar occurs when the white doe has been fatally wounded by Guigemar the hunter, who has as yet shown no interest in that other kind of hunting. Keith Busby and Norris J. Lacy Madison, WI, , pp. One of the tales concerned the impious Erysichthon, a man who scorned the gods and dared enter a sacred grove with his axe to fell a great oak tree. As he strikes the tree blow after blow, a voice is heard from within: nympha sub hoc ego sum Cereri gratissima ligno, quae tibi factorum poenas instare tuorum vaticinor moriens, nostri solacia leti.
And there is the story of King Pelops and his love for Hippodamia, a princess who had caused the death of many young men. If the suitor lost, he had to forfeit his life. Moreover, the text lets us know that she deliberately wore only a single garment so that she might lighten his load. In the Fasti, Ovid alludes to the story of Glaucus who, as a boy, was drowned in a jar of honey.
His distraught father restored him by using an herb which he saw a serpent use for curing a fellow serpent. Frank J.
About This Item
Miller, 2 vols Cambridge, MA, , 1. James G.
Frazer, 2 vols London and New York, , Pomona was a Latin wood-nymph more skilled in gardening than anyone. So much did she love to tend her garden that it was her only love. Through his disguises he often obtained entry and admired her beauty. All references to the Lais are from this edition. Burgess and Keith Busby, 2nd ed.
Miller, 2 vols Cambridge, MA, , 2. Although Vertumnus does not refer to their love, since she has not become his lover, he does refer to the need for a man and woman to be together else each would languish without fruition. Marie invests the story symbolically in the names of the sisters and in the tokens given to the abandoned daughter, a ring she had received from her husband and a rich blanket.
Both gifts are designed to alert the finder of the foundling that this child is no poor waif but the daughter of people of wealth and blood, a sign that she should be treated accordingly and educated appropriately. Just as her daughter was being displaced by her twin sister, the mother confesses her own guilt and unlocks the secret identity and true quality of birth of her abandoned daughter.
The circumstances of such tokens and their symbolic value in indicating a hidden reality come from the earliest form of romance in ancient Greece. In the first pastoral romance, Daphnis and Chloe, of Longus, the reader is introduced to a rural setting occupied by shepherds, goatherds, and swineherds. Lamo finds an abandoned baby being suckled by a goat.
The baby is found with a costly purple cloak, a golden brooch, and a dagger with a handle of polished ivory. At first Lamo thinks to take the rich objects for himself, but he is ashamed to see a goat show more generosity than he, a human.