The Song of Roland Essay Example for Free

The Song of Roland Essay Count Roland was the epitome of everything a Carolingian knight should be. He was virtuous in every possible way. Bravery, piety, modesty, strength, and ability are all adjectives that aptly describe Sir Roland. In the work The Song of Roland a portrayal of 8th Century warfare and practices are given to the reader. We see a world were values such as loyalty, friendship, and piety co-exist with values such as ferocity in combat, eagerness to kill infidels, and lionizing of the sacking of cities and looting of the dead. What could bring about such opposing values into one moral code? Perhaps the system of values existing in 8th Century Frankish society is a combination of moral systems. Frankish knights of the Carolingian Era adhered to a strict moral code that drew many values from Christian doctrine, but also drew heavily from the moral system of a warlike barbarian people; such as the early Frankish tribes as portrayed in History of the Franks by Gregory the Bishop of Tours. During the time of Clovis I Christianity was just beginning as the state religion of the Franks. In Gregorys depiction of the Frankish people following the death of Clovis I, he shows a society were murder, incest and the killing of ones own son is perfectly acceptable. Treachery and ambush are expunged as virtues befitting a great ruler. The only mentions of Christianity in the text seem to be purposely placed there by Gregory. While the Franks claim to be Christian at this time they clearly do not understand the moral code that goes along with their Christian faith. Understanding of that Christian faith comes at a later time. Loyalty in particular seems to be a central virtue of Carolingian knights. Roland says once, It is fitting we should stay here for our king; a man should suffer hardships for his lord, and persevere in heat and cold; a man should lose if need be, hide and hair (Roland 83). This attitude of sacrifice for your lord, and loyalty unto death is very different from the attitude of the early Franks. In Gregorys account Frankish warriors care more for booty than loyalty. Theodoric knew that the men of Clermont-Ferrand were ready to betray him. Follow me, said he to his people, and I will lead you to a land where you will be able to lay your hands on so much gold and silver than even your desire for loot will be satisfied (Gregory 6). Roland and his twelve companions were ready to die for the honor of their king, while the men of Clermont-Ferrand fought only for the promise of booty. This ideal of loyalty and faithfulness can only have come from the influence of the Catholic Church. Piety is clearly very important to the Carolingian knight. Before their deaths many of the twelve companions seek penance and absolution so that they may enter Heaven. Roland begs Gods mercy as he dies saying, True Father, who hath never told a lie, Who resurrected Lazarus from the dead, and Who protected Daniel from the lions, protect the soul in me from every peril brought on by wrongs Ive done throughout my life! (Roland 124). This statement shows Rolands understanding of Christian doctrine. He comprehends the need for absolution in order to attain paradise, and he clearly has a thorough understanding and knowledge of scripture, as he quotes from the Bible in numerous places. During and following the time of Clovis I the Franks understanding of piety was simple. If you were pious, you won battles, if you werent, you lost. Gregory said in regard to successes, they have come to Christians who confess the blessed Trinity and ruin has come to heretics who have tried the same. (Gregory 1) So on the battlefield is were you proved your piousness, not in your life or during prayer. This is clearly a gross misunderstanding of Christian doctrine by the early Franks. Ferocity in combat is perhaps one of the most important characteristics of a Frankish knight. It co-exists with loyalty, friendship and piety, all Christian virtues. Roland who is the epitome of the Carolingian knight is the fiercest warrior of them all. His ability is thus described, the baron goes ands strikes with all his force upon the jewel-studded golden casque, cuts downward through the head, the trunk and the byrnie, the well-made saddle set with gems and gold, and deep into the backbone of the horse (Roland 100). This cleaving of a man in two is not deemed tragic or saddening as one would expect from a Christian society, instead it is raised up as an example of a good Christian activity. Killing infidels is never sinful. Indeed even the Archbishop himself engages in such activity, But Turpin strikes He spits his body (the Spaniards) through from side to side and throws him dead upon an open spot. (Roland 98) Even though many Christian ideals have sunk into Frankish society, the warlike nature of the Franks still endures during the Carolingian age. Sacking towns and acquiring plunder are not the chief motivation for warfare, as they were during early Frankish history, but these activities are still very central to warfare in the Carolingian age. Following the retreat of the Spanish Charles knights loot the bodies of the dead enemy knights even before pursuing the retreating enemy (Roland 126). Many mentions are made of the numerous towns that Roland had sacked prior to this story. The fact that Roland had killed thousands of innocents and burned hundreds of homes is not used to criticize Roland, instead it is used as an example of his prowess as a warrior. This attitude toward random slaughter and plunder is clearly not inline with Christian morals. Its origins must instead be from early Frankish society. When Christianity first entered Frankish society it was merely a new version of paganism for the Franks who practiced it. They viewed the Christian god as more powerful than other pagan deities, and so they converted to Christianity. At no point though did they embrace the moral code of Catholicism. However, later under Charlemagne the missionaries had mostly finished their work of educating the Franks. The knights portrayed in The Song of Roland clearly understand the morals of piety, honesty, loyalty and friendship. They also demonstrated a thorough knowledge of Christian doctrine and scripture. Even though the Carolingian knights were more Christian, certainly than the Franks of the 6th Century, they were still not totally inline with true Christian morals. Slaughter, plundering and mortal combat were still held in high esteem during the Carolingian era. These barbaric ideals still existed in Frankish society, despite the efforts of Christian missionaries. Clearly the moral code of the Carolingian knight was a combination of Christian values, and the value system of the early Frankish tribes.

The Struggle for Identity in A Doll’s House :: A Doll’s House

The Struggle for Identity in A Doll's House      Ã‚   A Doll's House by Henrik Ibsen, is a play that was written ahead of its time. In this play Ibsen tackles women's rights as a matter of importance. Throughout this time period it was neglected. A Doll's House was written during the movement of Naturalism, which commonly reflected society. Ibsen acknowledges the fact that in 19th century life the role of the woman was to stay at home, raise the children and attend to her husband. Nora Helmer is the character in A Doll House who plays the 19th woman and is portrayed as a victim. Michael Meyers said of Henrik Ibsen's plays: "The common denominator in many of Ibsen's dramas is his interest in individuals struggling for and authentic identity in the face of tyrannical social conventions. This conflict often results in his characters' being divided between a sense of duty to themselves and their responsibility to others."(1563) All of the aspects of this quote can be applied to the play A Doll House, in Nora Helmer's character, who throughout much of the play is oppressed, presents an inauthentic identity to the audience and throughout the play attempts to discovery her authentic identity. The inferior role of Nora is extremely important to her character. Nora is oppressed by a variety of "tyrannical social conventions." Ibsen in his "A Doll's House" depicts the role of women as subordinate in order to emphasize their role in society. Nora is oppressed by the manipulation from Torvald. Torvald has a very typical relationship with society. He is a smug bank manager. With his job arrive many responsibilities. He often treats his wife as if she is one of these responsibilities. Torvald is very authoritative and puts his appearance, both social and physical, ahead of his wife that he supposedly loves. Torvald is a man that is worried about his reputation, and cares little about his wife's feelings. Nora and Torvald's relationship, on the outside appears to be a happy. Nora is treated like a child in this relationship, but as the play progresses she begins to realize how phony her marriage is. Torvald sees Nora's only role as being the subservient and loving wife. He refers to Nora as "my little squirrel" (p.1565), "my little lark" (p.1565), or "spendthrift"(1565). To him, she is only a possession. Torvald calls Nora by pet-names and speaks down to her because he thinks that she is not intelligent and that she can not think on her own.

Starry night vs. Apse Mosaic long essay

There is a much deeper meaning to the works of art titled Apse Mosaic done in the SST. Apollonian, and The Starry Night by Vincent Van Gogh. Both are very different forms of art and have what is known as a visionary experience. A visionary experience is known as a visual representation of culture or a meaning personal to either the creator or viewer. Apse Mosaic is a mosaic form of art done in the SST. Apollonian, and represents another representation of Christ and the many symbols affiliated with Christ, like the sheep, cross, and also the fact that the art was done on he ceiling.The art being done on the ceiling may a reference to when you die you go to heaven up above, in the direction of the ceiling. The Starry Night was an oil painting on the village of SST. R ©my. Van Sago's painting is told to represent a symbol of death, shown by the Cypress tree and the stars being an idea of death as a route to heaven. Both paintings express similar cultural meanings when analyzed more in - depth. Apse Mosaic is from the 6th century C. E. And is representative of Byzantine art ND culture.Mosaics in churches were very popular forms of art during this time as the Byzantine culture was well known for expressing their belief in Christ. The mosaic uses the lines and color very well by using contour lines and different, vibrant colors to show the distinct characters and symbols in the art. Space is very well used by leaving no â€Å"grey' area. Every detail is also in proportion to one another, except for the Cross, which is emphasized to draw the viewers attention into the center of the work.The Cross is also placed above the apostles, in the sky, to symbolize the transformation of Christ and heaven, which shows the believe that after death you rise into heaven to be with Christ. The Starry Night is from late 19th century and is an oil painting Van Gogh used to symbolize events and facts from his early life. While the painting is well known for its remarkable appearance, many believe in deeper meanings Van Gogh was trying to express in the painting.The Starry Night is an oil on canvas, which is not meant to be one to show significant detail, however it is evident that the subject was of a village which has very important to Van Gogh. The lines in the painting are more implied lines, where no true edge is shown, however Van Gogh uses brighter colors in the sky on the cool color scheme to show separation. Also, the emphasis of the Cypress tree and the smaller buildings in the background are used to show a foreground, middle- ground, and background in the painting.The reason for further meanings of this minting come from a letter Van Gogh wrote to his brother, discussing the idea of death as a route to the stars. The stars are inspiration for the title and the glowing colors of the sky, possibly meant to show Angels or Christ. To go even more in-depth, the cypress tree symbolizes death. Van Sago's death was thought to be suffered from depression and i llness, which ended his life one year after the painting. Perhaps the reason for the symbols were meant to represent his own death and a reflection of his Starry night vs.. Apse Mosaic long essay By little_doge

Canadian Governor General Michalle Jean Biography

A well-known journalist and broadcaster in Quebec, Michaà «lle Jean emigrated from Haiti with her family at an early age. Fluent in five languages—French, English, Italian, Spanish and Haitian Creole—Jean became the first black governor general of Canada in 2005. A social activist for women and children at risk, Jean planned to use the office of governor general to help disadvantaged young people. Jean is married to filmmaker Jean-Daniel Lafond and has a young daughter. Governor General of Canada Canadian Prime Minister Paul Martin chose Jean to be the governor general of Canada, and in August 2005, it was announced Queen Elizabeth II approved the choice. After Jeans appointment, some questioned her loyalty, because of reports of her and her husbands support of Quebec independence, as well as her dual French and Canadian citizenship. She repeatedly denounced reports of her separatist sentiments, as well as denounced her French citizenship. Jean was sworn into office Sept. 27, 2005 and served as the 27th governor general of Canada until Oct. 1, 2010. Birth Jean was born in Port-au-Prince, Haiti in 1957. At the age of 11 in 1968, Jean and her family fled the Papa Doc Duvalier dictatorship and settled in Montreal. Education Jean has a BA in Italian, Hispanic languages and literature from the University of Montreal. She earned her masters degree in comparative literature from the same institution. Jean also studied languages and literature at the University of Perouse, the University of Florence and the Catholic University of Milan. Early Professions Jean worked as a university lecturer while completing her masters degree. She also worked as a social activist, as well as a journalist and broadcaster. Michaà «lle Jean as Social Activist From 1979 to 1987, Jean worked with Quebec shelters for battered women and helped establish a network of emergency shelters in Quebec. She coordinated a study on women as victims in abusive relationships, which was published in 1987, and she has also worked with aid organizations for immigrant women and families. Jean also worked at Employment and Immigration Canada and at the Conseil des Communautà ©s culturelles du Quà ©bec. Background of Michaà «lle Jean in Arts and Communications Jean joined Radio-Canada in 1988. She worked as a reporter and then host on the public affairs proframs Actuel, Montrà ©al ce soir, Virages and Le Point. In 1995, she anchored Rà ©seau de lInformation à   Radio-Canada (RDI) programs such as Le Monde ce soir, LÉdition quà ©bà ©coise, Horizons francophones, Les Grands reportages, Le Journal RDI, and RDI à   là ©coute. Beginning in 1999, Jean hosted CBC Newsworlds The Passionate Eye and Rough Cuts. In 2001, Jean became an anchor for the weekend edition of Le Tà ©là ©journal, Radio-Canadas major news show. In 2003 she took over as anchor of Le Midi, the daily edition of Le Tà ©là ©journal. In 2004, she started her own show Michaà «lle, which featured in-depth interviews with experts and enthusiasts. Addtionally, Jean has participated in a number of documentary films produced by her husband Jean-Daniel Lafond including La manià ¨re nà ¨gre ou Aimà © Cà ©saire chemin faisant, Tropique Nord, Haà ¯ti dans tous nos rà ªves, and Lheure de Cuba. After the Governor General Office Jean has remained publicly active after her service as the federal representative of the Canadian monarch. She served as a special envoy of the United Nations to Haiti to work on education and poverty issues in the country, and she was also the chancellor of the University of Ottawa from 2012 to 2015. Beginning on Jan. 5, 2015, Jean began a four-year mandate as the secretary general of the International Organization of La Francophonie, which represents countries and regions where French language and culture has a significant presence.