Heaven and the World (Question #1)

Frye describes the dragon-killing theme in quest-romance as: “the hero arrives, kills the dragon, marries the daughter, and succeeds the kingdom” (189). Sterility and fertility are important - positioning the tale in the world. However, in de Voragine’s “Saint George” the hero arrives and slays the monster, but rather than marrying the daughter, baptizes the townspeople people and leaves after offering the king parting religious advice. The story does not contain any sexuality, eroticism or fertility, focusing on purity and Christ. Saint George calls the princess “child” twice, removing the possibility of the erotic and positioning her in terms of Christ (239). In contrast, in Monmouth’s text, Vorigern’s desire for the Saxon Renwein, leads to the Saxon gains in Britain. While my argument might not be entirely convincing, since Vorigern is villainous, in the account of Uther Pendragon in Malory’s text, Arthur’s conception is the result of his father’s adulterous desire. Although not in this week’s readings, Arthur’s role is figured in terms of his marriage and its lack of fertility, while Galahad is distinguished for his especial purity, in contrast to the other knights. Frye does not seem to see this difference as important, easily equating human marriage with the idea of Christ’s marriage to the church. However, this overlooks the physicality. In “Saint George,” the physical aspects of Saint George’s life are the dragon’s death and, more notably, the descriptions of torture. The world is figured in terms of pain and death. However, Uther’s physical experience includes his illness over and affair with Igraine, and the magic used to this end. Furthermore, Arthur’s actions and goals are not heavenly, but are taken for the immediate benefit of his brother Sir Kay, and then for the (worldly) kingdom of England. The religious is a context for the physical actions.