Marriage Question And Anna example essay topic

What is the real difference between men and women? Is sex merely an anatomical difference, or are gender roles based on actual mental and emotional differences? Regardless of whether gender roles are socially constructed or naturally inherent, they exist and have since Adam and Eve. The history of gender roles has been long and varied, frequently switching from near equality of the sexes to complete inequality and back. In the Middle Ages, gender limitations were prevalent in that the woman was seen as weaker, inferior to the "perfect embryo": the male.

However, some equality was to be granted through the institution that most perpetuated cultural differentiation of the sexes: the Church. Gender relations began to shift with the Doctrine of Intent and the idea of courtly love. Women began to assume a higher status than before as unique and emotive beings. Emotion is also changed from being an inferior aspect of the female self to an idealized state achievable by both sexes. Abelard and Heloise are some of the first examples of this heightened emotion, and their love was celebrated rather than condemned-at least in future years. However, this emotion was in direct conflict with the Church, and along with many other factors the Doctrine of Intent helped bring about the Reformation.

The Reformation brought great changes to the ideals of marriage and the church's role in marriage, but it also carried negative effects for the female's identity. As Ozment explains, Whereas the centuries between 1300 and 1500 had been something of a golden age for women-their educational and vocational opportunities increased, and with them their civic freedom-the sixteenth century turned back the clock. Women were again squeezed out of the guilds and public places and increasingly confined to the home-a reversal of fortunes for which some scholars have held the patriarchal ideals of the Protestant reformers especially responsible. (Ozment 5) The Reformation that intended to restore the status of women through the expansion of marriage seemed to suppress them back into their position as faithful, dependant and subservient wives. Two books represent this progression, or regression, in the concept of the male and female self and their roles in society, 'The Letters of Abelard and Heloise' translated by Betty Radice and 'The Burgermeister's Daughter: Scandal in a Sixteenth-Century German Town' by Steven Ozment. 'The Letters of Abelard and Heloise' is a collection of primary source letters exchanged between two lovers in twelfth-century France, separated by society and religion but forever bound by love.

'The Burgermeister's Daughter' is a story of a young German woman, Anna, suing her father, her brother and the town of Hall for mistreatment and suppression of inheritance rights due to alleged social misconduct, based on Anna's love letters as well as character accounts from witnesses at the trials. Though stylistically different, these books center on a common theme: the importance of gender roles in both the public and the private settings, and the institutions through which these notions of the male and female self are solidified. In examining the relation of the male and female sovereign self, there are three aspects that both works center upon: the definition of gender, the view of marriage, and the use of institutions [be it marriage or something else] to subvert gender limitations and gain some universality of the sovereign self. Both of these books focus specifically on the construction of the female self, because throughout history the female has been the one whose position changes most radically, mostly dependant on how the male is willing to see her at the time. These two stories will show two different worlds when it comes to gender relations with one common theme: the pursuit by women of a universal self. Since Adam and Eve, women have assumed the role of the weaker sex: they were physically, mentally and morally weaker and prone to cause man's downfall.

The story of Abelard and Heloise fully represents this historical construct, as well as the deviations possible. Abelard often uses the Bible and religion as a source for male superiority, and as he quotes from the Bible, ' "Woman's head is man, man's head is Christ and Christ's head is God. ' " (Radice 210) Man is free to seek knowledge through education and philosophy, to work and devote himself to trade, or to sacrifice himself to the Church, a sacrifice and a distinction because only the learned could apply. Yet despite the misogynistic undertones, women were not without options, and Heloise is a perfect example. Heloise was both a scholar and an abbess; two roles women could and did seek status through. However, even these roles carried the base and common understanding that women were weaker-nothing would change that.

Heloise also acknowledges the differences between the sexes, as well as the differences in how each should be treated. According to common knowledge at the time, because women did cause man's fall from Paradise, they will always be considered inferior; with this inferiority comes the necessity of protection and lowered standards of excellence. "We must therefore be careful not to impose on a woman a burden under which we see nearly all men stagger and fall", (Radice 167) Heloise writes to Abelard. Abelard agrees with this view, but adds to it his belief that women can also be more virtuous because of this very weakness. "For a woman, being the weaker sex, is the more pitiable in a state of need, easily raising human sympathy, and her virtues the more pleasing to God as it is to man". (Radice 97) Women are, self-admittedly, weaker and inferior creatures, however Heloise will prove that if desired, they can rise to an even equal status to men through institutions.

Anna, the's daughter, neither knows the virtue available to women of the twelfth century nor the possibility of eventual ascension; this is evident by the recollections from the townspeople of Hall. "Both men and women were expected to adhere to clearly defined standards of behaviors specific to gender, social class, and contemporary community values", (Ozment 2) Ozment writes, and Anna's situation clearly shows this. Anna was the daughter of a wealthy and respected town hero, thus she had both privileges and responsibilities to adhere to. Anna's principle duty was marriage, and her failure to achieve the position of wife became the principle problem in question throughout this book. Anna claims it was due to her father's negligence and greed; her father claims it was a result of Anna's promiscuity and disobedience, and his side was more widely believed due to the concept of the female self at the time. Women at this time were believed to be physically, intellectually and morally weaker than men, and hence more vulnerable to harm, deceit and temptation, and thus in greater need of protection and supervision by the men in their lives.

That, however, did not, as logic would seem to dictate, increase male tolerance and sympathy for the weaker sex when, as biology allegedly inclined it to do, it succumbed to its weaker nature. (Ozment 183) Here is a clear departure from the expectations of twelfth-century France for Heloise: a departure that can largely be attributed to the patriarchal values sweeping Europe. Beyond these stringent expectations of moral correctness and purity, women were expected above all, to be obedient. But coupled with this obedience was the male's responsibility for the female.

As Ozment comments on the differing views of the townspeople, he clarifies, "They did, however, agree completely that a father was responsible for the behavior of a daughter; her shortcomings directly reflected on him". (Ozment 18) Anna's public scandal resulted in hostility from her father not because he was embarrassed by her immoral nature [evidenced by the fact that he knew of her relationships before having made that knowledge public], but because her behavior resulted in debasement of his status in the community. Public stance for men was obviously very important, and Anna's failure to respect the public status of both her lovers and her father brought her much condemnation. A woman belonged in the private sphere, and deviations were judged harshly. Anna's foray into the public realm was widely criticized, so Anna would use the institution of marriage to legitimize it, marriage being the only source of status for a woman in sixteenth-century Germany. Heloise would reject marriage in search of this very status, showing the clear differences in the valuation of the institution of marriage that transpired over four centuries time.

Because the Church valued celibacy and devotion to God so highly, marriage carried the negative connotation as the solution for the weak. This weak mostly included women, and Abelard relays this clear double standard to Heloise in speaking of marriage ties. For men, Abelard relates that St. Jerome says, ' "If you are free of a wife, do not seek one", ' whereas for women, ' "They should marry often rather than fornicate once, and pay the debts of the flesh to many rather than once be prostituted to one". ' (Radice 230) This portrays women as being too weak to subsist without the marriage tie and too morally weak to live without sex at all. Marriage is clearly the lesser alternative to virginal celibacy according to the dictates of the Church, and it seems to be in place only as the precaution against wanton fornication-something women of twelfth-century France were suspected to be prone to. Heloise had different reasons for devaluing marriage, however-reasons that would no doubt shock the Church had it found out at the time.

Heloise feared that marriage would destroy Abelard's reputation as a philosopher and therefore his own personal happiness. This rejection of personal happiness would doubtlessly cause Abelard to resent her, and Abelard muses at this thought in relating her words to him, "The name of mistress instead of wife would be dearer to her and more honorable to me-only love freely given should keep me for her, not the constriction of a marriage tie". (Radice 74) The Doctrine of Intent is very visible in these passionate words, and Abelard and Heloise are indeed among the first documented sources of emotion. By refusing to sacrifice love for marriage, Heloise is declaring her preference for the private, individuality of love over the public institution of marriage. This choice of love over marriage is quite absent in Anna B"uschler's life, and with good reason. With the recovery from the Black Death and the Reformation, any jobs outside of the home for women were limited-the realm of any privileged woman was the private sphere of wifehood.

Girls of the sixteenth century, were "Destined for marriage at an early age, if not sent away to a cloister at an even earlier one, they spent their childhood at home, where they were educated and taught the homemaking skills they would need as wives". (Ozment 8) Gone were the days of glorifying a woman's education, replaced by the necessary training involved in making her a suitable wife. What is a far more interesting departure from the twelfth-century ideal of marriage is the clear separation of church and state through marriage ties-something a rather irreligious Anna would take advantage of. Marriage was no longer the sacred duty of the Church-by the sixteenth century it was a public affair. "A marriage deemed valid in the eyes of God by the Church thus became legal in human society only as the marriage vows were actually exchanged in a public forum before documented witnesses". (Ozment 30) A church marriage was no longer valid without public approval, for marriage had gained a greater importance, one that could no longer be entrusted to the shaky institution of religion.

The entire legal problem between Anna and her father stems from this marriage question-and Anna will eventually use marriage to gain access into the male-dominated society that seeks to bar her. Heloise, however, will use other institutions to gain her status as a wise and virtuous woman: marriage can hold no weight in a severely ascetic Church-dominated world. Set as gender definitions were at the time in twelfth-century France, there was some malleability to be seen within its confines. Heloise enjoyed a naturally higher status than most women due to her education [indeed, it was this education that initially attracted Abelard], and her uncle's position in the clergy. This education is admired because it makes her less susceptible to female folly and senselessness, as Peter writes to her in later years, "I may say, among women who have banished [wisdom] completely, but even in the minds of men you have surpassed all women in carrying out your purpose, and have gone further than almost every man". (Radice 278) Education was a woman's key to lessening her intellectual inferiority, and Heloise's devotion to scholasticism was widely renowned.

What was admired even more than Heloise's education was her role in the Church as an abbess-it was here that Heloise performed her greatest gifts to future generations of women. Heloise was not without gender limitations in working through the Church, and many of these limitations were encountered through the personage of Abelard himself. Abelard writes, "The weaker sex needs the help of the stronger, so that the Apostle lays down that the man must always be over the woman... And so I am much surprised that the custom should have been long established in convents of putting abbesses in charge of women just as abbots are set over men".

(Radice 101) However, Heloise had other ideas and her rejection of beloved Abelard's directions shows an individuality and sovereignty triumphing over her submission to her lover. With the separation from Abelard inflicted by her life as a nun, Heloise gains liberty-she is subject to none but God as an abbess. Abelard recognizes this new authority; when Heloise questions that he should put her name first in a letter, a sign of superiority, Abelard writes, What you call the unnatural order of my greeting, if you consider it carefully, was in accordance with your own views as well as mine. For it is common knowledge, as you yourself have shown, that in writing to superiors one puts their name first, and you must realize that you became my superior from the day when you began to be my lady on becoming the bride of my Lord.

(Radice 137) The unmarried woman tends to the Lord, the married woman to her husband; the virginal nuns were thus much more valued in society their work being more important. Marriage is looked down upon in this society, and the institutions of the Church and the university, much more public institutions, were the respected means to ascend from a debased position. Despite her love of Abelard and her wish to keep this aspect of her life private, Heloise garners a greater sense of sovereignty by devoting her life to the very public institution of the Church. Anna also gains sovereignty by thrusting herself into the public realm, but she uses the very institution of marriage that Heloise so adamantly avoided. Following the precedent of Roman and early German law, women were excluded from the court system for centuries.

"By the sixteenth century, however, restrictions on a woman's rights at law were also being justified by womankind's alleged mental inferiority and emotional instability". (Ozment 112) Anna's erratic behavior often confirmed this notion, yet she refused to be silenced by women's inferior legal status. Anna publicly, and frequently, announced that she would marry in order to settle her court case-and she did: twice. Anna's position in court was strengthened by the presence of a husband, thus Anna's sovereignty as a woman increased through the institution of marriage. This was acceptable because it was usually the institution of marriage that was responsible for subduing a woman through her husband; Anna manages to avoid this problem by choosing husbands who will not and cannot subdue her. Though Anna's gender does limit and largely devalue her, her position as a wealthy burgermeister's daughter helps to equalize her with her lovers.

Apart from Erasmus, who was an unsuitable marriage prospect anyway, Anna only becomes involved with men who rank lower than she does. In referencing her comfortable relationship with her lover Daniel Treutwein, Ozment says, "She could approach him as a social equal, and even act as his benefactor when he ran out of money, which he frequently did". (Ozment 82) After her humiliating experience with Erasmus, Anna chose lovers who would help increase her sovereignty, not limit it. If her father would refuse to fulfill his duties to marry off his daughter, Anna would fulfill these duties for him, taking matters into her own hands-an unprecedented act. Anna rejects her relegation to the private sphere as a wife by marrying men who allow her to keep her need to enter the public sphere of law and fight for her inheritance. Clearly these are not the actions of a typical sixteenth-century wife, but that is what made Anna B"uschler such a renowned character in not only the town of Hall, but in history books forever after.

Clearly, the gender relations of twelfth-century France and sixteenth-century Germany were vastly different, however the inferior status of women was common to both centuries, as well as the many centuries before, between and after. This inferiority of women is seen in 'The Letters of Abelard and Heloise', where women are weak and culpable due to their responsibility in the Fall, yet able to regain some status through virtue. Anna B"uschler's inferiority is more attributed to the relegation of women to the private realm through marriage, and her failure to attain this marriage. Heloise desired to avoid the institution of marriage, for marriage was devalued as a woman's solution to her sexual urges, and for Heloise it was the institution that would bind Abelard falsely to her and eradicate his love. For Anna, marriage was the only road available to women at the time, and it would be her only solution to ostracism. Heloise manages to eventually overcome gender limitations through education and religious devotion-the rejection of marriage and love for public work.

Anna finally gains some status by marrying, and in choosing her husbands she also maintains her role in the public realm of the court systems. The road to equality of the sexes has been a long and arduous journey-however, with pioneers such as Heloise and Anna fighting limitations and defined notions of female sovereignty, it is a road that the modern woman has no right to flee from..