Christina Rossetti's poem is a narrative type of poem in which different societal aspects are being implicitly pointed out and criticized.
She wrote “Goblin Market” in 1859 while doing volunteer work as an ‘Associate Sister’ at a Penitentiary for ‘fallen women’ in Highgate. These women were categorized as having transgressed Victorian sexual norms, which included having sexual intercourse before/outside of marriage as well as prostitution, and were thus seen as in need of undergoing a ‘reform’ or more specifically, a rehabilitation process. Such rehabilitations were performed at the Highgate institution which was claiming that the ‘women who had fallen’ could indeed be redeemed, for it was not the standard belief nor practice of the named epoch and only institutions like Highgate were the practitioners of such an approach. This period of Christina's life is thought by many to be her source of inspiration for writing the named poem. Various interpretational ways of this poem, which range from the Fall of Man to lesbian empowerment, will impose the motive and the hidden representation of a ‘fallen woman’ in Rossetti's “Goblin Market” as my focus.
The poem establishes several characteristics of rape on the content level and uses descriptive language to strengthen it. Suggestiveness of the used language is one of the key components utilized as an aid, as well as portrayal of aboundness of implicit metaphors and explicit allegory related to sexual violation. In the twentieth stanza, with verse 397 as a starting point, it is being implied that something ominous is about to happen rather quickly, since the goblin men's ‘looks were evil’. Further continuation with a gradually expanding and rather violent, destructive description of their reaction towards Lizzie's rejection of the offer to dine with them/eat their fruits, highlighted by the animalistic representational physical depiction of the goblin men, which by the last verse in this stanza reaches its climax leading to the act of oral rape:
Their looks were evil.
Lashing their tails
They trod and hustled her,
Elbow'd and jostled her,
Claw'd with their nails,
Barking, mewing, hissing, mocking,
Tore her gown and soil'd her stocking,
Twitch'd her hair out by the roots,
Stamp'd upon her tender feet,
Held her hands and squeez'd their fruits
Against her mouth to make her eat. (397-407)
The poem does not have a specific rhyme structure, thus it is presented as very inconsistent. The portrayal of this particular stanza, with the intertwining of internal (‘hustled/jostled’, 399-400), end (‘mocking/stocking’, 402-403) and alternate (‘roots/feet/fruits/eat’, 404-407) rhymes, which in combination with consonance accelerate the motion of urgency and wrongness by the committed transgression. In the twenty-second stanza, the physical violence that the goblin men resolve to in order to make Lizzie eat their fruits reaches its peak, but even after all the violation she had gone through, she did not yield before her assaulters:
the goblins cuff'd and caught her,
Coax'd and fought her,
Bullied and besought her,
Scratch'd her, pinch'd her black as ink,
Kick'd and knock'd her,
Maul'd and mock'd her,
Lizzie utter'd not a word; (424-430)
In correlation to everything mentioned in the previous paragraph, yet another important aspect to point out is the freedom of voicing one's own thoughts and opinions, and the loss/absence of it. Important notice to bear in mind is the different depiction of Laura's and Lizzie's characters, which helps with the plot's development but also with supporting the statement made in the previous sentence. The very beginning of the second stanza, starting with verse thirty-two, presentation of the sisters' difference in characters has been shown: Laura's character has been portrayed as more curious, risk-taking and adventurous compared to Lizzie's timid, cautious and observant one:
Evening by evening
Among the brookside rushes,
Laura bow'd her head to hear,
Lizzie veil'd her blushes: (32-35)
Thus, since Laura had certain unwanted personality qualities for the epoch when this poem was written, the portrayal of consequences for her defiant character and behavior can be seen throughout the rest of the poem, starting with the sixth stanza. The crux of the already named stanza is exactly this: initiation of an implicit critique on how women in the Victorian period were expected to preferably behave and if this was not the case, the consequences for it. After giving a part of herself, that being a “precious golden lock” and eating the fruits from the goblin men, which could be an interpretation of clouding her mind through the eating of forbidden foods, Laura had undergone a drastic change, where her character became more obedient and tame. The chain of events which took action after she committed the noted misdeed did not only affect Lizzie's display of devotion, enhanced by the readiness to sacrifice herself if needed, but had left her physically and emotionally scarred till the very end of the poem.
Sequentially, this chain of events introduces a religious aspect to the poem, that being the Fall of Man, as yet another motive which further strengthens the claim on the focus of this analysis.
Rosetti does not only provide a link between sacred and sensual, but as well a symbolical and metaphorical description of the forbidden foods and its consummation as one of the main paradigms. In relation to the previous paragraphs this motive is the apex of their progression. The climax was reached when Laura ate the goblin men's fruits, resulting in a rapid deterioration of her health and absentness, which together represented her fall. A comparison is being made in ninth stanza, 210 being the starting verse, of the sisters' personas, where now the new distinction between them has been clearly presented. Lizzie is someone who did not eat goblin men's foods, thus being presented as someone who is warm, pure and living innocently, while Laura on the other hand has a darkness surrounding character, heightened by ‘absent’ and ‘sick in part’ as epithets prescribed to her:
Lizzie with an open heart,
Laura in an absent dream,
One content, one sick in part;
One warbling for the mere bright day's delight,
One longing for the night. (210-214)
The Fall of Man being chosen and presented as one of the key motives, besides its clear religious connotation, could as well be seen as a word play when compared to the already named central paradigm. Laura did not listen to her sister's warnings as Eve did not listen to God's and has, following her actions, consequently succumbed to the temptation and allure of the forbidden fruits, thus being seen and presented as a ‘fallen woman’. With further development of the story, this had aided Lizzie to acquire necessary courage to face the goblin men in order to save her sister from her downfall, regardless of an existing possibility of suffering the same consequences as her, referring to Christian redemption.
In conclusion, “Goblin Market” can be viewed as a critique on certain Victorian societal norms, which were essentially not only differently applied, but had held different weight of expectance from women and men in the named epoch. While the perspective on the presented critique can vary, I personally believe that this injustice was, besides her work at the Penitentiary, one additional reason as Christina Rossetti's main source of inspiration. This way, the content she wanted to transmit throughout this poem is thus directed to the female audience and population, trying to not only simultaneously convey a thoughtful message and a warning, but identify the unjust and exclusive censorship and incrimination with which named population had to live if found guilty of transgression of Victorian sexual norms. Unlike other Victorian authors, Rossetti allows the sisters from this poem to escape death or exile, the expected punishment for their crime, and allows them a positive outcome with no repercussions whatsoever.
This being the outcome, Christina stands firmly in her belief that an offence such as premarital intercourse/sexual intercourse as a whole concept is redeemable unlike the negative accepted norm by the broader masses in the 19th century.
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