Re-Identifying Religion in El Libro Del Buen Amor - Essay Example

? Re-Identifying Religion in El Libro Del Buen Amor Introduction The Islamic and Jewish religions in El Libro Del Buen Amor are represented through various symbols, interpretations and descriptions. The two religions become a reflection of the cultures and show the way in which society looked at divisions throughout the 12th century. The representation of both cultures is one that is defined by divisions of identity. The book refers to both as not only a separate identity but creates categories that belong to the culture and the religion, specifically which identify both of the religions as a change in identity. The concept of religion as identity of culture becomes a unified idea through the perspective of the author. The mockery throughout the writing is based on those who don’t see the unification of religion and instead divide the concepts according to culture. Defining the Islamic and Jewish Religions The beginning of the book introduces the definitions that create a division of identity between the Islamic and Jewish religions. This is introduced by an Archpriest and shows that both are established as something beneath those that are in the current society. When opening, it is stated “Lord God, who saved the Jews, that outlawed race, / from captivity of the Pharaohs power” (Ruiz, lines 1-2). The concept of the outlawed race and the Biblical representation of the Jews are immediately given at the beginning of the book. The Islamic faith is represented in a similar manner to create a division of identity. The religion is looked at as a foreign or alien type of culture with misunderstandings of the ways of worship. Observing this and defining the differences then becomes a central part of the book and the way in which it is looked at. Both the Jewish and Islamic religions become a boundary of identity in the book from these original definitions. However, this particular aspect has a sense of division only from the Christian faith, as opposed to the belief that the religion is based on concrete differences. Even though there is a sense of division as a part of the Jewish and Arabic cultures, there is also intertwining with each of the actions. The Christian, Jewish and Arabic cultures remain a part of the story line and show an intertwining between those that are in the book, specifically with the need to compliment each other while living in the same society. For instance, the Rabbi Acebin gives Carnal his nag so he can reach safety (Ruiz, 295), and the ways in which the partners interact to care for each other moves beyond the definition of religion. Instead, it shows that, even though each defines their religious beliefs in an alternative manner, there is a combined effort to live in one culture and to work together for the betterment of the culture, specifically because of the needs at the time. The differences that are noted come from culture as well as the exotic, foreign and unknown of the other that the author points out through the travels of Hita in the book. Similarities in Religion The main approach Ruiz takes is to combine cultures is to find the natural human themes that cross across borders and which provide insight into what is occurring within each of the traditions. By doing this, Ruiz is able to show the differences in religions at first then change this to the universal themes prevalent throughout the book. The main theme that is used between all religions and within the sense of universal themes is love. This is portrayed as a part of each of the religions and manifests with each individual that belongs to a separate culture or identity. “Love is, of course, the prevalent theme common to the three modes. The Christian didactic tradition provides a philosophical and theological basis for the discussion of love…. These three modes define the thematic axes of the LBA: love of God, courtly love, carnal love” (Nunez, 25). The concept of love becomes the common theme between all cultures with the universal modes of love being more important over the religious and cultural beliefs. By having this association, there is the ability to identify the likenesses of the religions. The ability to focus on the concept of love as well as other universal themes creates a specific sense of identity throughout the book that transcends above religion. By creating this, there is an understanding of what is outside of the marginalization and the identity which is created. More important, other themes, such as the humanity of individuals and what concepts mean when related to power and humanity are displayed throughout the book. These work to provide a sense of unification with the human element. More important, the identity between each of the concepts of religion is broken down and has a unifying element that links the identities together. The way in which the human element is identified is with the similarities of the physical, mental and spiritual condition. The main concept is to show that the physical concepts of sex and love are the main focus of any man or woman, even when they are nuns or moors. The mental and spiritual condition also holds the same universal truth, specifically with what one identifies with and expresses in their life. This is furthered by the unification of religion where one is able to show and express their belief in God and spirituality in a unified manner. The author takes a strong stance that there is a sense of universal and timeless representations of the human condition, specifically by showing the Jewish and Islamic religions and comparing these to the Christian belief systems. Statements such as “It was Holy Saturday, April was almost over; the sun was up, its rays spreading over the world; through all the earth a great report sounded of two emperors who had come to the world” (Ruiz, 1210 a-d). This ideal shows the physical and mental condition that is a part of each individual. The two emperors are a representation of the spirituality that is known among all, not only the Jews, Islamic or Christian belief system. By making statements such as these, there is a sense of unity and a universal truth that is a part of the human condition. Identifying Religions The concept of religion is one that is created as a metaphor through the actions of Hita and the representation which she has throughout the book. The overall image that is a part of the Archpriest represents one that is able to move in between religions and which has the characteristic to understand the different identities. The difference that is presented between the religions becomes one that is based on the culture and the placement of the religion. The first part to this is with the way in which religion is represented as being repetitive. The stories of exile, being outcast from society and bringing a message which isn’t received are all portrayed in the book through Hita. This Archpriest also becomes an outcast and exiled for some time and is seen wandering throughout the book. “Juan Ruiz not only has her trotting between convert and monastery, frequenting the public areas as well as the private homes, but also locates her in paradise with the sainted martyrs” (Hamilton, 7). This concept shows that the idea of religion is unified through the symbol of Hita where there is always a sense of wandering to find answers and to be given the answers which society doesn’t accept. Like the ideals of love, the concept of becoming an exile and martyr in the name of religion is also unified. The unification of religions and the beliefs are further identified through Hita by recognizing the similarities in beliefs that are a part of each religion. The entire book shows a sense of worldliness in identifying the religious worship, such as worshiping one God, identifying prayers and rituals and recognizing the association with being a part of a religion for basic moral duties. In this respect, Hita is able to represent the religions as carrying several similarities which ultimately lead to the love of God. The concept of Hita being a friend of “judias y moras” or beans and berries, shows that all of the religion is a type of food which can be eaten. The difference between them is not based on the food, as all the foundational concepts are similar. Instead, the difference relies on creating a food that is different only by appearance and the regular senses. At another point, it is stated “I, this book, am akin to all instruments: according as you play / punctuate well or badly, so, most assuredly, will I speak” (Ruiz, 70). The ability to be akin to all instruments and to be a book that only varies according to how it is written shows the combined ideals of religion. The universal themes are then pointed out, despite the culture and representation that occurs. The way in which Hita represents each religion is to show that all lead to the same concept of love and the universal truth which is a part of every human element. Defining Culture While Ruiz narrates the similarities of religion through the universal truth, there are also distinct points which separate the religion. This is based on the cultural descriptions that are used at various points. The culture is the dividing line of identity which creates a difference between the Jewish and Islamic religions. This is first defined through the Christian and Jewish religion, specifically by showing the nuns and the Christian church as the main point for Hita. This is furthered by the understanding of devotion and worship that is specific to the church, and which links from the Jewish traditions and the Christian religion. The concept of having nuns and priests, the order of the church and the way in which each relates to the concept of worship through discipline and prayer are the main ways in which the Christian religion is shown. When going into the Islamic realm, this changes by meeting Moores and looking at the Spanish speaking women that are separated out of the Christian religion. The way in which the women represent the culture is based on the Castilian identity and Iberian society. This is combined with the concept of foreign values that Hita begins to take note of during the journey. The Jewish and the Muslim become foreign at this point because of how they live and worship in a foreign land. This is furthered by the maqamat traditions that are a part of the time frame. The main association with the Arabic and Hebrew traditions is based on the concepts of royalty, associations with the parties, dance and music that is associated with expression and the way in which this relates to the expression of religion. While there is a sense of the foreign from this perspective, there are also other considerations that relate to the foreignness of the Jewish and Islamic religions and how they express the concept of religion in a more exotic tone. The use of the mystic and exotic with the Jewish and Islamic religions is used by the author to show a sense of meaning through culture and to build a bridge with the divisions of the other. The Hebrew and Arabic cultures are exploited through the love relationships and the way in which Hita relates to those in the foreign lands. When looking at the worship as well as the women that are surrounding the stories, there is a sense of the other that is presented. However, the foreign concept is slowly taken off as Hita becomes indulged in the way of life with those in the other places. More important, the sense of the other and the exotic with religion becomes the same problem with morality and the acceptance of specific acts and traditions. From this viewpoint, the author is working toward taking the exotic and foreign as a stereotype and changing it to remain similar to Christianity. For the medieval time frame, this was important because of The Crusades and other problems associated with the religious divisions that were between the Arabic, Hebrew and Christian worlds (Dutton, 161). The use of the other and the ability to create the movement outside of the exotic and of the Hebrew and Muslim traditions becomes defined by the ideal of transcendence. As Hita takes the journey through the different stories, there is an understanding of moving beyond what existed to understand the connections of morality between all the religions. At the same time, the experiences and plot created shows a difference in the actions that display religion. The concept of transcendence is one which the author begins by preaching about the differences between religion and praying only to the Christian belief system. However, as the individual goes through the journey of the other religions, there is an understanding that the interpretations of religion only differ by the traditional beliefs, as opposed to religious thought. The other then becomes a contradiction that is only displayed by culture, as opposed to being one that divides by morals. The division that becomes a part of the placement with the sense of transcendence then fits with the Christian perception of the other, as opposed to the reality of differences in culture. The Roman and Greeks that were fit to receive the laws and codes of God are questioned by the same morals and codes seen in the Jewish and Arabic cultures. At the same time, the narrator shows how the division is based on misunderstanding and that the cultural aspects of religion are only based on mockery and the inability to understand the foundations of the religion. For instance, the narrator is confronted with a Greek who is using threatening physical harm if a specific law isn’t followed. “He said that with his finger he would smash my eye; I was mighty unhappy about this and I got mighty angry, and I answered him with rage, with anger, and with fury, that right in front of everybody, I would smash his eyes with my two fingers and his teeth with my thumb” Ruiz, 61b-62b). These actions are a metaphor to show how religion and cultural influences are a mockery of each other. Misunderstanding of the codes of conduct becomes the main influence, as opposed to providing insight into the reality of religious beliefs. The belief is that the idea of the other is one only created by interpretation, as opposed to the reality of the sameness between various religions. The interpretation is what forms the culture in each of the religious beliefs. The differences of culture are furthered with representation by the mocking that moves into those who misunderstand the differences between the Jewish, Arabic and Christian religions. The author sets the cultural differences and at the same time creates a mockery of those that believe each of the religions have separation of identity. The only cultural differences become represented by language, dance, music and the form of organization. The religious beliefs and the way that worship is performed all move back to the same foundational aspects of religious belief. The narrator states “Where you think the book is telling lies, it is speaking the greatest truth; in the bright colored stanza is where great ugliness lies; judge a statement to be complimentary or derogatory, point by point; praise or condemn the stanzas for their points” (Ruiz, 129). This particular line is one of the many that points out that the judgments of other religions and cultures are one that is about ignorance. However, the books that are used are all the same and are only changed by the debates and the desire of those to express differently in various cultures. By pointing this out, there is the ability to create a different understanding of culture and religion as a part of the judgments of others, while the beliefs of the narrator are that all are similar. Conclusion The concept of The Good Book of Love by Ruiz is one that shows the human condition. The ideas of love and the universal themes are used throughout the poems to show that every experience is the same, no matter where one is. This is tied into religion as well, which shows that there is a similarity in all religions and which is only divided by a lack of knowledge and judgments that are made. Ruiz combines this with showing cultural differences, such as between the nuns and the Moors and the ways of expression that influence both. The culture that is a part of the Hebrew and Arabic traditions throughout the poems are a different form of expressing the Christian background that is first represented through the narrator. By creating a sense of unity between the two, while showing the other, foreign and exotic as one that is a part of culture, there is a sense of division. However, the ability to show the relationship and to create a mockery of the division also presents religion in a sense that is unified. Works Cited Dutton, Brian. “Con Dios en Buen Amor : A Semantic Analysis of the Title ‘Libro de Buen Amor.” Bulletin of Hispanic Studies 43 (3), 2010. Hamilton, Michelle. Representing Others in Medieval Iberian Literature. Macmillan: New York, 2007. Nunez, Dayle. The Allegory of Good Love: Parodic Perspectivism in the Libro de Buen Amor. University of California Press: California, 1981. Ruiz, Juan. Book of Good Love. University of Northern Carolina: Northern Carolina, 1990. Read More