Ophelia’s Madness
Ophelia goes mad due to the compound effect of the death of her father and Hamlet's rejection of her love. When she meets the King and Queen, Ophelia sings lyrics about her father dying and mixes in with it stories of love, flowers, and miscellaneous lines. The phrases "He is dead," "at his head a grass-green turf," and "go to thy death-bed, he will never come again" makes it clear she is grieving her father's death (2474). The songs of love almost remind one of her love for Hamlet, as a woman was promised to marry a young man but the young man replies "so would I ha' done, by yonder sun, An thou hadst not come to my bed" (2475). In the previous acts, Hamlet rejects Ophelia's love to deal with his own crisis, which leaves Ophelia hurt and could have pushed her to her intense despair and madness. She does not fully understand why either of these things happened. At the end of Act IV, Ophelia drowns herself. Her madness and death symbolizes the state of the kingdom of Denmark. While Ophelia is singing, the King is plotting with Laertes to get revenge on Hamlet for his father's death. Leartes decides to "anoint [his] sword. [He] bought an unction of a mounteback, so mortal that but dip a knife no cataplasm so rare...can save the thing from death" (2483). During the duel, both Hamlet and Laertes get struck by that sword and and die. The Queen and King also die in the crossfire. The madness that drove Ophelia to her death is similar to the madness from Hamlet's father's death that took all the royal family to their deaths.
Hamlet’s Madness 2
Hamlet is not quite as mad as Ophelia as he still has some restraint in his actions at the start of Act V. Hamlet is in despair when he learns that Ophelia is being buried. He is so distraught that he leaps into the grave and admits that he loves Ophelia so much that "forty thousand brothers could not, with all their quantity of love, make up [his] sum" (2490). Laertes tries to fight Hamlet, but Hamlet admits that he has "in [him] something dangerous, which let thy wisdom fear" (2489). Though he is upset, he restrains his emotions until a later, more appropriate time. Ophelia, on the other hand, sings at will and shows no restraint in demonstrating her depravity.
Monday, December 7, 2009
Thursday, December 3, 2009
12/3 Hamlet (#13b)
Hamlet’s Madness 1
Hamlet's madness appears to be out of his control a result of his circumstances and personality. After the first play by the actors, Hamlet is left alone and begins to talk to himself and bemoan the horrid situation he is in. He describes himself as a "rogue and peasant slave" and states that he is about to "unpack [his] heart with words, and fall a-cursing, like a vary drab, a scullion" (2446). This language is similar to one who is seriously depressed due to the hand life has dealt him. Hamlet was "prompted to [his] revenge by heaven and hell," showing his internal, moral obligation to fulfills his father's wish and be the "hand of God" that gives justice to his uncle (2446). Later, Hamlet talks to Ophelia about her love for Hamlet. Hamlet pushes her away, as he is indifferent, "proud, revengeful, ambitious; with more offenses at [his] beck than [he has] thoughts to put them in, imagination to give them shape, or time to act them in...[from his] crawling between heaven and hell" (2450). These thoughts that crowd Hamlet's mind are seemingly involuntarily from Hamlet's descriptions and only come from the job that the ghost gave him. Hamlet's character can be described as driven and determined, which also explain his "mad" actions.
Ophelia & Gertrude
Hamlet sees women, especially Ophelia and Gertrude, as prone to get into and breed trouble. When he is talking with Ophelia about their relationship, he tells her to go to a "nunnery, [since] why wouldst [she] be a breeder of sinner" (2449)? He mainly uses as his reference his mother, who was jointly responsible for the unrest of his father's ghost. His mother had married her husband's brother only a month after the king's death, which is seen in most people's eyes as a horrifying act.
Play within a Play
The play within a play is meant to make the current king aware of sins by replaying his actions back to him.
Hamlet's madness appears to be out of his control a result of his circumstances and personality. After the first play by the actors, Hamlet is left alone and begins to talk to himself and bemoan the horrid situation he is in. He describes himself as a "rogue and peasant slave" and states that he is about to "unpack [his] heart with words, and fall a-cursing, like a vary drab, a scullion" (2446). This language is similar to one who is seriously depressed due to the hand life has dealt him. Hamlet was "prompted to [his] revenge by heaven and hell," showing his internal, moral obligation to fulfills his father's wish and be the "hand of God" that gives justice to his uncle (2446). Later, Hamlet talks to Ophelia about her love for Hamlet. Hamlet pushes her away, as he is indifferent, "proud, revengeful, ambitious; with more offenses at [his] beck than [he has] thoughts to put them in, imagination to give them shape, or time to act them in...[from his] crawling between heaven and hell" (2450). These thoughts that crowd Hamlet's mind are seemingly involuntarily from Hamlet's descriptions and only come from the job that the ghost gave him. Hamlet's character can be described as driven and determined, which also explain his "mad" actions.
Ophelia & Gertrude
Hamlet sees women, especially Ophelia and Gertrude, as prone to get into and breed trouble. When he is talking with Ophelia about their relationship, he tells her to go to a "nunnery, [since] why wouldst [she] be a breeder of sinner" (2449)? He mainly uses as his reference his mother, who was jointly responsible for the unrest of his father's ghost. His mother had married her husband's brother only a month after the king's death, which is seen in most people's eyes as a horrifying act.
Play within a Play
The play within a play is meant to make the current king aware of sins by replaying his actions back to him.
Tuesday, December 1, 2009
12/1 Hamlet (#13a)
Opening Scene
The mood of the opening is dark and gives a sense of danger and internal disruption within the state of Denmark and the palace. When Francisco relieves Bernardo of his post in the middle of night, Francisco states that "'tis bitter cold, and I am sick at heart (2410). Even though he is partly referring to the weather, being sick at heart is a reference to the dismal state of affairs in Denmark. Just after this, the ghost appears to the night guards. This ghost encounter acts as a warning to the guards that something is wrong and they get the prince, Hamlet.
The mood of the opening is dark and gives a sense of danger and internal disruption within the state of Denmark and the palace. When Francisco relieves Bernardo of his post in the middle of night, Francisco states that "'tis bitter cold, and I am sick at heart (2410). Even though he is partly referring to the weather, being sick at heart is a reference to the dismal state of affairs in Denmark. Just after this, the ghost appears to the night guards. This ghost encounter acts as a warning to the guards that something is wrong and they get the prince, Hamlet.
Thursday, November 19, 2009
11/17 Paradise Lost (#12a)
Devil’s Consult
In "Paradise Lost," the fallen angels discuss different ways to deal with their fallen state and with the one who put them there. The first angel proposed open war with Heaven and wanted to match the fire and brimstone of Hell against Heaven. He did not fear the consequences of war; he more feared dwelling in Hell, "driven out from bliss, condemned from in this abhorred deep to utter woe" (2653). Another angel suggested not doing anything because they were no match for the strength of God. If they fought, they would just find themselves in a worse fate. The next angel also wanted to forgo the plan of war and make themselves a better world that would rival what they had in Heaven. The last angel wanted to fight with the forces of Heaven by ruining God's favorite creation, man, on earth. Since man had free will, they could be seduced to the evil side and ruin God's happiness and plan. These arguments also correlate to how man deals with God. Men often seek death to stop the agony and hurts that plague them on earth. Others just realize that they cannot stop the power of God and use material things of this world to appease their needs and stop their pain. Men also decide to fight the will of God by doing evil to try to stop God's plan and promote their own. This scenario fits with the biblical descriptions of the Fall of Man because satan does decide to manipulate Adam and Eve into disobeying God.
God vs. Milton
Milton amplifies the creation account in the Bible by bringing in the ideas of what happened before and after the Fall. He uses the Biblical accounts of how Satan and his angels fell from Heaven to show why and how they wanted to foil God's plan. He also delves more into the thoughts and feelings of Adam and Eve based on their roles in Milton's society.
In "Paradise Lost," the fallen angels discuss different ways to deal with their fallen state and with the one who put them there. The first angel proposed open war with Heaven and wanted to match the fire and brimstone of Hell against Heaven. He did not fear the consequences of war; he more feared dwelling in Hell, "driven out from bliss, condemned from in this abhorred deep to utter woe" (2653). Another angel suggested not doing anything because they were no match for the strength of God. If they fought, they would just find themselves in a worse fate. The next angel also wanted to forgo the plan of war and make themselves a better world that would rival what they had in Heaven. The last angel wanted to fight with the forces of Heaven by ruining God's favorite creation, man, on earth. Since man had free will, they could be seduced to the evil side and ruin God's happiness and plan. These arguments also correlate to how man deals with God. Men often seek death to stop the agony and hurts that plague them on earth. Others just realize that they cannot stop the power of God and use material things of this world to appease their needs and stop their pain. Men also decide to fight the will of God by doing evil to try to stop God's plan and promote their own. This scenario fits with the biblical descriptions of the Fall of Man because satan does decide to manipulate Adam and Eve into disobeying God.
God vs. Milton
Milton amplifies the creation account in the Bible by bringing in the ideas of what happened before and after the Fall. He uses the Biblical accounts of how Satan and his angels fell from Heaven to show why and how they wanted to foil God's plan. He also delves more into the thoughts and feelings of Adam and Eve based on their roles in Milton's society.
Tuesday, November 17, 2009
11/19 The Prince (#12b)
Human Nature
Machiavelli views human nature as predominantly evil and seeking its own success. He has seen through working in the political realm the nature of man to satisfy his own needs and pride over the needs of others and to betray others if necessary. In his life, Machiavelli was accused unjustly of conspiracy against the Medici regime after it had overthrown the Florentine republic. He was imprisoned and tortured before being set free to improve the military fortifications in Florence; he was able to do this through his experience with the Florence republican militia and government. However, when the Medicis were defeated by the Pope, Machiavelli was taken to be a Medici sympathizer. From this view and background, Machiavelli bases his strategy of how to be a successful prince or leader of a land. His principle view was that a prince should take on only those attributes which will get him enough love from his people in order to do what is needed and "take pains to avoid hatred" (1955). In his work, "The Prince," Machiavelli describes how the Duke Valentino took control of his land and kept it for a long time. The Duke took control of his mainly through work of his father, Pope Alexander VI, using the French king to suppress the Colonnesi in Romagna (1950). The Duke kept control by using a corrupt lord, Messer Remirro, and gave him complete authority. After many cruelties, the Duke had him "laid in two pieces in the public square" and "the ferocity of this spectacle left those people at the same time gratified and awe-struck" (1951).
Virtues
Machiavelli names five virtues which he believes all rulers should have: compassion, trustworthiness, humanity, honesty, and religiousness. He does not make a good argument for each. He believes that the prince should be ready to show them all but also be ready to do the opposite according to situation. Due to his negative view of human nature, Machiavelli pushes leaders to "have a mind capable of turning in whatever direction the winds of Fortune and the variations of affairs require" (1957).
Machiavelli views human nature as predominantly evil and seeking its own success. He has seen through working in the political realm the nature of man to satisfy his own needs and pride over the needs of others and to betray others if necessary. In his life, Machiavelli was accused unjustly of conspiracy against the Medici regime after it had overthrown the Florentine republic. He was imprisoned and tortured before being set free to improve the military fortifications in Florence; he was able to do this through his experience with the Florence republican militia and government. However, when the Medicis were defeated by the Pope, Machiavelli was taken to be a Medici sympathizer. From this view and background, Machiavelli bases his strategy of how to be a successful prince or leader of a land. His principle view was that a prince should take on only those attributes which will get him enough love from his people in order to do what is needed and "take pains to avoid hatred" (1955). In his work, "The Prince," Machiavelli describes how the Duke Valentino took control of his land and kept it for a long time. The Duke took control of his mainly through work of his father, Pope Alexander VI, using the French king to suppress the Colonnesi in Romagna (1950). The Duke kept control by using a corrupt lord, Messer Remirro, and gave him complete authority. After many cruelties, the Duke had him "laid in two pieces in the public square" and "the ferocity of this spectacle left those people at the same time gratified and awe-struck" (1951).
Virtues
Machiavelli names five virtues which he believes all rulers should have: compassion, trustworthiness, humanity, honesty, and religiousness. He does not make a good argument for each. He believes that the prince should be ready to show them all but also be ready to do the opposite according to situation. Due to his negative view of human nature, Machiavelli pushes leaders to "have a mind capable of turning in whatever direction the winds of Fortune and the variations of affairs require" (1957).
Thursday, November 12, 2009
11/12 John Donne (#11b)
Holy Sonnet 14
John Donne's poem, "Holy Sonnet 14," describes the spiritual relationship between God and a human. This relationship is shown using the analogy of a woman, her husband, and how they react to hard times. The symbol of the woman being "betrothed unto your enemy" and wanting her husband to "imprison" her since she still loves him is similar to a Christian following God (2543). A Christian longs to fellowship with God even though they are trapped in a sinful body and are prone to do things against God's law. Donne uses the words "batter," "enthrall," and "ravish" as imagery to show the love of the human towards God. The image of God using his force to "break, blow, burn, and make [the human] new" demonstrates God making a sinner whole spiritually and redeeming them from their sinful life. The human knows that unless God intervenes and captures their attention fully, they "shall never be free" from sin (2543). This relationship is also shown in the figurative language of "an usurped town to another due" (2543). Man was designed to be the property of God but sin and evil came and took away that relationship in a way.
Flea Bait
The poem, "The Flea" describes a love between two lovers and how a flea symbolizes their marriage. The poem, "The Bait," also describes two lovers, but uses a fish to symbolize their relationship.
John Donne's poem, "Holy Sonnet 14," describes the spiritual relationship between God and a human. This relationship is shown using the analogy of a woman, her husband, and how they react to hard times. The symbol of the woman being "betrothed unto your enemy" and wanting her husband to "imprison" her since she still loves him is similar to a Christian following God (2543). A Christian longs to fellowship with God even though they are trapped in a sinful body and are prone to do things against God's law. Donne uses the words "batter," "enthrall," and "ravish" as imagery to show the love of the human towards God. The image of God using his force to "break, blow, burn, and make [the human] new" demonstrates God making a sinner whole spiritually and redeeming them from their sinful life. The human knows that unless God intervenes and captures their attention fully, they "shall never be free" from sin (2543). This relationship is also shown in the figurative language of "an usurped town to another due" (2543). Man was designed to be the property of God but sin and evil came and took away that relationship in a way.
Flea Bait
The poem, "The Flea" describes a love between two lovers and how a flea symbolizes their marriage. The poem, "The Bait," also describes two lovers, but uses a fish to symbolize their relationship.
Tuesday, November 10, 2009
11/10 The Praise of Folly (#11a)
Folly
In the beginning of "The Praise of Folly," Folly introduces herself as one of the gods and the daughter of Plutus, the god of war. She comes from "the Isles of the Blest," where everything grows without effort (1923). This is similar to her purpose to bring happiness by way of joy, laughter, and play. She does not believe in the seriousness of life intellectuals and academics take on. Folly does not put down all learning and refers several times to the philosophers Sophocles and Plato. She agrees with Sophocles' statement that "never to think, that is the good life" (1925). She believes that all men need illusions to make life bearable. With Stoics, Folly praises their habit of putting their passions under close surveillance and not make philosophy all that their lives consist of. However, Folly still makes arguments against them and prefers the the way of pleasure rather than strict studying and learning. Thus, Folly represents the foolishness and frivolity of life that men take part in to relieve the pressures of daily living.
Christian Folly
Christian foolishness differs from the normal foolishness of man. Folly consider all pious Christians fools in that instead of drinking and laughing, they find pleasure in serving in the church and following the ways of the Lord. She points out that "children, old people, women, and retarded persons are more delighted than with holy and religious matters and are always nearest to the altar, simply out of a natural inclination" (1943). Christians, according to Folly, abandoned human wisdom and knowledge for seemingly irrational behavior and following Christ's way of life. Christians do have a serious part in that they put away their humanly desires and pleasures to do the actions of Christ.
In the beginning of "The Praise of Folly," Folly introduces herself as one of the gods and the daughter of Plutus, the god of war. She comes from "the Isles of the Blest," where everything grows without effort (1923). This is similar to her purpose to bring happiness by way of joy, laughter, and play. She does not believe in the seriousness of life intellectuals and academics take on. Folly does not put down all learning and refers several times to the philosophers Sophocles and Plato. She agrees with Sophocles' statement that "never to think, that is the good life" (1925). She believes that all men need illusions to make life bearable. With Stoics, Folly praises their habit of putting their passions under close surveillance and not make philosophy all that their lives consist of. However, Folly still makes arguments against them and prefers the the way of pleasure rather than strict studying and learning. Thus, Folly represents the foolishness and frivolity of life that men take part in to relieve the pressures of daily living.
Christian Folly
Christian foolishness differs from the normal foolishness of man. Folly consider all pious Christians fools in that instead of drinking and laughing, they find pleasure in serving in the church and following the ways of the Lord. She points out that "children, old people, women, and retarded persons are more delighted than with holy and religious matters and are always nearest to the altar, simply out of a natural inclination" (1943). Christians, according to Folly, abandoned human wisdom and knowledge for seemingly irrational behavior and following Christ's way of life. Christians do have a serious part in that they put away their humanly desires and pleasures to do the actions of Christ.
Thursday, November 5, 2009
11/5 Don Quixote (#10b)
Reality vs. Illusion
Don Quixote's perception of reality effects the people he comes in contact with in different ways based on their previous views of the world. When Don Quixote tells the innkeeper of his mission to become a knight, the innkeeper agrees to assist him in his mission and find a place for the ceremony (2234). The innkeeper relates to Don Quixote's quest to find his calling, as he himself "had through various part of the world seeking adventures" as a young man (2234). Even though he sees the craziness of Don Quixote, he takes pity on him treats him with respect. His philosophy is that he will take care all misguided travelers "out of the great affection that he bore them and that they might share with him their possessions in payment of his good will" (2234). However, he stops tolerating the knight-to-be when he starts slaying mule drivers and others who tried to remove his armor from its resting place. The innkeeper performs the knighting ceremony to expedite Don Quixote's removal from the premises (2237). While the innkeeper sees Don Quixote as crazy and a menace, he still plays along with his delusion to get him to leave. The mule drivers were not as respectful to Don Quixote's reality, however. The first mule driver removed Don Quixote's armor from the mule trough despite his objections and warnings and received a prompt strike from Don Quixote's lance (2236). Don Quixote continues to attack the other mule drivers, who were simply defending themselves from a crazy man. The main concept to be learned is that Don Quixote is not condoned for his behavior because of the respect due to all men and the code of right and wrong, as the innkeeper demonstrated.
Character
Don Quixote is a both tragic and comedic character because of the combined aspects of sadness and ridiculousness in his actions. Don Quixote is a tragic character because on one hand, he is painted as a knight living out his belief in morality and chivalry who is destroyed from an indescribable sickness and deep remorse from having failed to save his "fair maiden." At the end of his life, Don Quixote recognizes his previous delusion since "those profane stories dealing with knight-errantry are odious to [him], and [he realizes] how foolish [he] was and the danger [he] courted in reading them" (2347). One can then feel sorry for his misfortune on the basis of his steadfast pursuit of seemingly noble goals. On the other hand, these same actions can be seen as just crazy and something to amuse the public.
Don Quixote's perception of reality effects the people he comes in contact with in different ways based on their previous views of the world. When Don Quixote tells the innkeeper of his mission to become a knight, the innkeeper agrees to assist him in his mission and find a place for the ceremony (2234). The innkeeper relates to Don Quixote's quest to find his calling, as he himself "had through various part of the world seeking adventures" as a young man (2234). Even though he sees the craziness of Don Quixote, he takes pity on him treats him with respect. His philosophy is that he will take care all misguided travelers "out of the great affection that he bore them and that they might share with him their possessions in payment of his good will" (2234). However, he stops tolerating the knight-to-be when he starts slaying mule drivers and others who tried to remove his armor from its resting place. The innkeeper performs the knighting ceremony to expedite Don Quixote's removal from the premises (2237). While the innkeeper sees Don Quixote as crazy and a menace, he still plays along with his delusion to get him to leave. The mule drivers were not as respectful to Don Quixote's reality, however. The first mule driver removed Don Quixote's armor from the mule trough despite his objections and warnings and received a prompt strike from Don Quixote's lance (2236). Don Quixote continues to attack the other mule drivers, who were simply defending themselves from a crazy man. The main concept to be learned is that Don Quixote is not condoned for his behavior because of the respect due to all men and the code of right and wrong, as the innkeeper demonstrated.
Character
Don Quixote is a both tragic and comedic character because of the combined aspects of sadness and ridiculousness in his actions. Don Quixote is a tragic character because on one hand, he is painted as a knight living out his belief in morality and chivalry who is destroyed from an indescribable sickness and deep remorse from having failed to save his "fair maiden." At the end of his life, Don Quixote recognizes his previous delusion since "those profane stories dealing with knight-errantry are odious to [him], and [he realizes] how foolish [he] was and the danger [he] courted in reading them" (2347). One can then feel sorry for his misfortune on the basis of his steadfast pursuit of seemingly noble goals. On the other hand, these same actions can be seen as just crazy and something to amuse the public.
Tuesday, November 3, 2009
11/3 Don Quixote (#10a)
Narrator
In the Prologue of "Don Quixote," the narrator introduces himself as the stepfather of Don Quixote. He speaks highly of virtues such as chivalry, friendship, love, and intelligence and takes his knowledge from the Bible, ancient Greek and Roman literature, and medieval literature. The narrator judges the world on a high standard through these virtues and literature. He mentions his father-like feelings toward Don Quixote in that he wants to protect his son's image, however he is ashamed to be associated with Don Quixote's misplaced adventures. He refers to himself as a father with "an ugly don with no redeeming grace whatever, yet love will draw a veil over the parental eyes which then behold only cleverness and beauty in place of defects, and in speaking to his friends he will make those defects out to be the signs of comeliness and intellect" (2221). These feelings toward Don Quixote make the readers feel some pity for Don Quixote as he goes through trials on his way to "knighthood" and self discovery. The reader is allowed to go on this discovery with Don Quixote and evaluate their own beliefs on morality. He, similar to the narrator, uses as his foundation medieval texts on chivalry and heroes (2227). Nevertheless, the narrator makes it clear that Don Quixote is out of his mind, as he uses a cardboard helmet, makes up an exotic name for whatever maiden he finds to love, and uses an old suit of armor that are now outdated (2229). He appears even more crazy when he talks like he is actually a knight arriving at a castle, even though he was at an inn and the realm of knights had been over for at least a century.
Power of Reading
The material that Don Quixote reads effects every aspect of how he relates to others and what he decides to do. He read medieval and ancient literature on chivalry and moral living and discussed it with local scholars (2227). He then decided to "win a greater amount of honor for himself and serve his country at the same time, to become a knight-errant" (2228). Upon arriving at a village, he reacts to the innkeeper and wenches as if they are the chatalaine and ladies of the castle (2232). While most readers evaluate literature as it relates to their personal lives, most do not decide to leave reality and conform to an alternate reality.
In the Prologue of "Don Quixote," the narrator introduces himself as the stepfather of Don Quixote. He speaks highly of virtues such as chivalry, friendship, love, and intelligence and takes his knowledge from the Bible, ancient Greek and Roman literature, and medieval literature. The narrator judges the world on a high standard through these virtues and literature. He mentions his father-like feelings toward Don Quixote in that he wants to protect his son's image, however he is ashamed to be associated with Don Quixote's misplaced adventures. He refers to himself as a father with "an ugly don with no redeeming grace whatever, yet love will draw a veil over the parental eyes which then behold only cleverness and beauty in place of defects, and in speaking to his friends he will make those defects out to be the signs of comeliness and intellect" (2221). These feelings toward Don Quixote make the readers feel some pity for Don Quixote as he goes through trials on his way to "knighthood" and self discovery. The reader is allowed to go on this discovery with Don Quixote and evaluate their own beliefs on morality. He, similar to the narrator, uses as his foundation medieval texts on chivalry and heroes (2227). Nevertheless, the narrator makes it clear that Don Quixote is out of his mind, as he uses a cardboard helmet, makes up an exotic name for whatever maiden he finds to love, and uses an old suit of armor that are now outdated (2229). He appears even more crazy when he talks like he is actually a knight arriving at a castle, even though he was at an inn and the realm of knights had been over for at least a century.
Power of Reading
The material that Don Quixote reads effects every aspect of how he relates to others and what he decides to do. He read medieval and ancient literature on chivalry and moral living and discussed it with local scholars (2227). He then decided to "win a greater amount of honor for himself and serve his country at the same time, to become a knight-errant" (2228). Upon arriving at a village, he reacts to the innkeeper and wenches as if they are the chatalaine and ladies of the castle (2232). While most readers evaluate literature as it relates to their personal lives, most do not decide to leave reality and conform to an alternate reality.
Tuesday, October 27, 2009
10/27 Canterbury Tales (9a)
Wife of Bath
According to the tale of "The Wife of Bath," women want companionship and love with a man rather than sex or gossip. In the tale, a knight seeks to learn what women want most after he is tasked by the queen to do so. He asks around the country and gets answers including sex, wealth, and secrets (1751). However, a women cannot keep a secret as seen from Greek writings and are not comforted by getting them. After the knight marries an older woman, he treats her poorly and she confesses the true want of women. She would feel like a noblewoman when she lives "in virtue and [casts] out sin" (1755). She wanted respect and the freedom to live according to virtue from her husband.
According to the tale of "The Wife of Bath," women want companionship and love with a man rather than sex or gossip. In the tale, a knight seeks to learn what women want most after he is tasked by the queen to do so. He asks around the country and gets answers including sex, wealth, and secrets (1751). However, a women cannot keep a secret as seen from Greek writings and are not comforted by getting them. After the knight marries an older woman, he treats her poorly and she confesses the true want of women. She would feel like a noblewoman when she lives "in virtue and [casts] out sin" (1755). She wanted respect and the freedom to live according to virtue from her husband.
Thursday, October 22, 2009
10/22 Everyman (#8b)
Human Nature
The view of human nature that is illuminated is his tendency to do evil without guidance and help from God and other believers. In the beginning of the play, God send for Death to wake up Everyman from his life of sin. God sends Everyman on a pilgrimage to show him his "many bad deeds and good but a few" and to seek redemption (1825). Everyman seeks help as he starts his journey from Fellowship, Cousin, and Kindred (representing other believers and men) but they all leave before going far. God sees man as weak, but wants man to believe in him so he has man go on a long, hard journey to see his weaknesses and trust only in him. After man is purified by God after passing into death, God will "bring us all thither and we may live body and soul togither" (1843).
Friends
The various companions that join Everyman on his journey eventually leave him except Good deeds and knowledge showing that only God can help man come close to him.
The view of human nature that is illuminated is his tendency to do evil without guidance and help from God and other believers. In the beginning of the play, God send for Death to wake up Everyman from his life of sin. God sends Everyman on a pilgrimage to show him his "many bad deeds and good but a few" and to seek redemption (1825). Everyman seeks help as he starts his journey from Fellowship, Cousin, and Kindred (representing other believers and men) but they all leave before going far. God sees man as weak, but wants man to believe in him so he has man go on a long, hard journey to see his weaknesses and trust only in him. After man is purified by God after passing into death, God will "bring us all thither and we may live body and soul togither" (1843).
Friends
The various companions that join Everyman on his journey eventually leave him except Good deeds and knowledge showing that only God can help man come close to him.
Tuesday, October 20, 2009
10/20 1001 Nights (#8a)
Motifs
There are several motifs shown in "The Thousand and One Nights." An example is the role of women in Arab society; both the wickedness and the goodness of women is seen. The wickedness of women is seen when the wife of Shahrayar, a king of Persia, cheats on her husband with a kitchen boy (1773). The king comes to the conclusion that "women are not to be trusted" (1773). He further believes in this idea when he visits his brother in a neighboring kingdom. He sees ten slaves have sex with ten concubines and loses his faith in women (1776). When he returns home, he decides to kill his wife and "marry for one night only and kill woman the next morning, in order to save himself from the wickedness and cunning of women" (1778). This view of women is countered with the appearance of a good woman who comes to save the reputation of women and their lives. The woman, Shahrazad, decides to marry the king, but tells him a story each night to keep his attention away from his negative view of women. She stops each night before finishing the story to enthrall him. Through listening to the stories, the king begins to heal and eventually abandons his killing policy (1771). Shahrazad shows the ability of women to have courage, intelligence, and goodness. Another motif shown is heroism. Shahrazad can be seen as a hero for stepping in to stop the king from his murderous actions. She decides to offer herself as a wife to the king despite the objections of her father. She is aware of her fate, so that she may "either succeed in saving the people or perish and die like the rest" (1778). She showed her intelligence, wit, and bravery in her nights with the king.
There are several motifs shown in "The Thousand and One Nights." An example is the role of women in Arab society; both the wickedness and the goodness of women is seen. The wickedness of women is seen when the wife of Shahrayar, a king of Persia, cheats on her husband with a kitchen boy (1773). The king comes to the conclusion that "women are not to be trusted" (1773). He further believes in this idea when he visits his brother in a neighboring kingdom. He sees ten slaves have sex with ten concubines and loses his faith in women (1776). When he returns home, he decides to kill his wife and "marry for one night only and kill woman the next morning, in order to save himself from the wickedness and cunning of women" (1778). This view of women is countered with the appearance of a good woman who comes to save the reputation of women and their lives. The woman, Shahrazad, decides to marry the king, but tells him a story each night to keep his attention away from his negative view of women. She stops each night before finishing the story to enthrall him. Through listening to the stories, the king begins to heal and eventually abandons his killing policy (1771). Shahrazad shows the ability of women to have courage, intelligence, and goodness. Another motif shown is heroism. Shahrazad can be seen as a hero for stepping in to stop the king from his murderous actions. She decides to offer herself as a wife to the king despite the objections of her father. She is aware of her fate, so that she may "either succeed in saving the people or perish and die like the rest" (1778). She showed her intelligence, wit, and bravery in her nights with the king.
Thursday, October 15, 2009
10/15 Medieval Lyrics (#7b)
Religion
The poem, "A Hymn to Holy Women," is about Christ's offer of redemption to those who choose his way of righteousness. The devil, or the Ethiop, guards a ladder to keep people from leaving the place of sin. Christ, with his great love, makes a way for people to leave and lead a holy life. The women, in particular, mock the devil by doing good deeds and raising children to do good deeds. The poem uses the idea that women were essentially corrupt through the sin of Eve in the garden of Eden and then purified by the deed done by Mary, the virgin who "brought forth God incarnate, only begotten of the Father" (1387). This son was Christ, who opened the gates of hell for mankind to leave. Women, who were seen to be wiley temptresses, could be pure and virtuous as a wife and mother to knights and nobles. The poem uses the symbol of the ladder to show Christ helping sinners out of hell, the domain of the serpent, or the devil (1387). The phrases "vessels," "burnished temple," refer to human souls that are made pure by the love of Christ (1388). The form of half-sentences separates the ideas allows the reader to flow from the the doom of mankind to salvation of it.
Love
In "A Lover's Prize," love is seen as a passionate thing associated with sex and is an excuse for betrayal of one's marriage. The woman was "betrayed, [her husband] calims [she] did not give him love" (1403). Therefore, she feels open to give her heart and her body to her lover instead her husband. This supports the fact that having lovers in the Medieval era was commonplace as the husband and wife were apart a lot with the wife at home and the husband out fighting and hunting.
The poem, "A Hymn to Holy Women," is about Christ's offer of redemption to those who choose his way of righteousness. The devil, or the Ethiop, guards a ladder to keep people from leaving the place of sin. Christ, with his great love, makes a way for people to leave and lead a holy life. The women, in particular, mock the devil by doing good deeds and raising children to do good deeds. The poem uses the idea that women were essentially corrupt through the sin of Eve in the garden of Eden and then purified by the deed done by Mary, the virgin who "brought forth God incarnate, only begotten of the Father" (1387). This son was Christ, who opened the gates of hell for mankind to leave. Women, who were seen to be wiley temptresses, could be pure and virtuous as a wife and mother to knights and nobles. The poem uses the symbol of the ladder to show Christ helping sinners out of hell, the domain of the serpent, or the devil (1387). The phrases "vessels," "burnished temple," refer to human souls that are made pure by the love of Christ (1388). The form of half-sentences separates the ideas allows the reader to flow from the the doom of mankind to salvation of it.
Love
In "A Lover's Prize," love is seen as a passionate thing associated with sex and is an excuse for betrayal of one's marriage. The woman was "betrayed, [her husband] calims [she] did not give him love" (1403). Therefore, she feels open to give her heart and her body to her lover instead her husband. This supports the fact that having lovers in the Medieval era was commonplace as the husband and wife were apart a lot with the wife at home and the husband out fighting and hunting.
Tuesday, October 13, 2009
10/13 Medieval Women (#7a)
Misogynists
Women were labeled as "inferior" to men in the Medieval times due to the roles that women took in society and the interpretation of beliefs by the majority of society. The majority of male writers held the opinion that all women were guilty through Eve's transgression in the Garden of Eden and that they were cunning and caused men to sin. The writer Tertullian widely supported this idea in his work "The Appearance of Women." He recognized the beauty and tendency for manipulation of women and thus suggested that women dress themselves "in the silk of modesty, with the linen of holiness, and with the purple of chastity," in order to please God and resist the urge to make men stumble (1848). John Chrysostom shared this view and added that women are inferior to men in everything and were chronic and dangerous talkers. Another view was that marriage inferred with the male need for devotion to their work, although writers and the clergy did concede that marriage was still a holy union from God and was from those with the right intention. The friar, Guillaume de Mailly, supported this view. These views of women are still held today, but are decreasing in popularity as feminism increases in popularity. Feminism holds that women are equal if not a little superior to men in all capacities and that women can take any role that a man can. However, men still have a "higher place" in society and take the lead in the home, church, and in most public, political arenas, as it was in Medieval society.
Feminists
Along with the many Medieval documents supporting the misogynistic view of women, there are many that defend the status of women. An English work called, "The Southern Passion," reviews the story of Mary Magdalene and shows how she wept at the cross and was one of the first to see Christ after his resurrection. Other documents cover the story of Joan of Arc, a french woman who was instrumental in persuading the prince of France to establish his political and religious legitimacy to the throne. She also physically defended France from an English attack and was captured and burned by the French. Both of these actions put her on equal footing with men. It also supported claims that women were supposed to be helpmates to men, not just slaves as the misogynists believed.
Women were labeled as "inferior" to men in the Medieval times due to the roles that women took in society and the interpretation of beliefs by the majority of society. The majority of male writers held the opinion that all women were guilty through Eve's transgression in the Garden of Eden and that they were cunning and caused men to sin. The writer Tertullian widely supported this idea in his work "The Appearance of Women." He recognized the beauty and tendency for manipulation of women and thus suggested that women dress themselves "in the silk of modesty, with the linen of holiness, and with the purple of chastity," in order to please God and resist the urge to make men stumble (1848). John Chrysostom shared this view and added that women are inferior to men in everything and were chronic and dangerous talkers. Another view was that marriage inferred with the male need for devotion to their work, although writers and the clergy did concede that marriage was still a holy union from God and was from those with the right intention. The friar, Guillaume de Mailly, supported this view. These views of women are still held today, but are decreasing in popularity as feminism increases in popularity. Feminism holds that women are equal if not a little superior to men in all capacities and that women can take any role that a man can. However, men still have a "higher place" in society and take the lead in the home, church, and in most public, political arenas, as it was in Medieval society.
Feminists
Along with the many Medieval documents supporting the misogynistic view of women, there are many that defend the status of women. An English work called, "The Southern Passion," reviews the story of Mary Magdalene and shows how she wept at the cross and was one of the first to see Christ after his resurrection. Other documents cover the story of Joan of Arc, a french woman who was instrumental in persuading the prince of France to establish his political and religious legitimacy to the throne. She also physically defended France from an English attack and was captured and burned by the French. Both of these actions put her on equal footing with men. It also supported claims that women were supposed to be helpmates to men, not just slaves as the misogynists believed.
Tuesday, October 6, 2009
Thursday, October 1, 2009
10/1 Sir Gawain and the Green Knight (#5b)
Games
Games represent the testing of men's civility and bravery. The Medieval culture expected men, especially men of noble birth, to behave in a manner above reproach and with the highest honor and courage. Men had to be courteous and the perfect gentlemen as well as strong in body and mind. The nobles and knights had as their main pass-times hunting and partying, along with the occasional war. Games were an interlude to these events to see if a man was really up to par and able to sacrifice himself to become the perfect gentleman. The first game had Gawain allow his head to be chopped off. Gawain flinched and pulled back in order to preserve his life. At the second test, Gawain kept back his expensive gift that had received, a magical belt, from his host, Bertilak. However, no one knew until the end of the holiday festivities. There was another test where Gawain had to resist his host's wife while his host was off hunting for three days. This he was able to do with a lot of mental strength. This test took just as much strength as the first test and Gawain saved himself with his verbal dexterity. When he was brought to King Arthur, he confessed to withholding his gift of the belt and to not allowing the axe blade to fall. He fell short of the perfect model was supposed to live up to and proved that he was human. Bertilak, the green knight, recognized that he was only human and did not fault him for this.
Testing
Gawain is tested physically through the first test. He has to submit himself to an axe coming down on his neck without moving. He fails this test by flinching in order to save his own skin. On the second test, he has to prove his social skills by giving his host the gift that he received during the celebrations. He fails this test by keeping the gift a a magical belt with protective abilities. Again, this shows Gawain's want of self-preservation. The third test was mental and had Gawain resist the temptation of his host's wife while his host is out on a three day hunting trip. He passes this test, showing his string mental strength. His human, sinful nature prevails since he does what is necessary to save his own life rather than what is necessary to be a perfect model knight/noble in King Arthur's court.
Games represent the testing of men's civility and bravery. The Medieval culture expected men, especially men of noble birth, to behave in a manner above reproach and with the highest honor and courage. Men had to be courteous and the perfect gentlemen as well as strong in body and mind. The nobles and knights had as their main pass-times hunting and partying, along with the occasional war. Games were an interlude to these events to see if a man was really up to par and able to sacrifice himself to become the perfect gentleman. The first game had Gawain allow his head to be chopped off. Gawain flinched and pulled back in order to preserve his life. At the second test, Gawain kept back his expensive gift that had received, a magical belt, from his host, Bertilak. However, no one knew until the end of the holiday festivities. There was another test where Gawain had to resist his host's wife while his host was off hunting for three days. This he was able to do with a lot of mental strength. This test took just as much strength as the first test and Gawain saved himself with his verbal dexterity. When he was brought to King Arthur, he confessed to withholding his gift of the belt and to not allowing the axe blade to fall. He fell short of the perfect model was supposed to live up to and proved that he was human. Bertilak, the green knight, recognized that he was only human and did not fault him for this.
Testing
Gawain is tested physically through the first test. He has to submit himself to an axe coming down on his neck without moving. He fails this test by flinching in order to save his own skin. On the second test, he has to prove his social skills by giving his host the gift that he received during the celebrations. He fails this test by keeping the gift a a magical belt with protective abilities. Again, this shows Gawain's want of self-preservation. The third test was mental and had Gawain resist the temptation of his host's wife while his host is out on a three day hunting trip. He passes this test, showing his string mental strength. His human, sinful nature prevails since he does what is necessary to save his own life rather than what is necessary to be a perfect model knight/noble in King Arthur's court.
Tuesday, September 29, 2009
9/29 Marie de France #5a
Lanval & Joseph
The story of Lanval is similar to the story of Joseph and Potiphar's wife in the main story line and personalities of the main characters. The main characters, Lanval and Joseph, are both strong, smart, and loyal young men away from their home land. They both become favorites of their bosses, Potiphar and King Arthur, and both are shunned by their bosses because of a lie told by their bosses wives. The wives lied about the young men seducing them sexually. The men refuse the ladies because it would have meant being disloyal to their bosses and ruining their integrity. Lanval had an inner sense of right and wrong according to the Medieval code of chivalry and honor that went along with his being in King Arthur's Knights of the Round Table. Joseph had his inner sense of right and wrong from his belief in God knowledge of the Judaic laws. However, their stories differ at the end when Lanval goes to Avalon, a place away from the scandal in England, with a mysterious, beautiful woman who saves him from the consequences of the queen's lie. Joseph takes his punishment by getting thrown in prison and gets out on his faith in God.
Salvation
This work is not a feminist piece because of the portrayal of all of the women in the story. The queen, Lanval's secret lover and betrayer, is portrayed as manipulative, aware of her own beauty, and dependent on the King for her daily living. This goes against the views of a feminist, which are that women are self-sufficient, strong, and equal to a man. Women also survive by their intelligence, not just their looks. Lanval having to be saved from a woman does put that woman in a position of power but also portrays her as the "enemy."
The story of Lanval is similar to the story of Joseph and Potiphar's wife in the main story line and personalities of the main characters. The main characters, Lanval and Joseph, are both strong, smart, and loyal young men away from their home land. They both become favorites of their bosses, Potiphar and King Arthur, and both are shunned by their bosses because of a lie told by their bosses wives. The wives lied about the young men seducing them sexually. The men refuse the ladies because it would have meant being disloyal to their bosses and ruining their integrity. Lanval had an inner sense of right and wrong according to the Medieval code of chivalry and honor that went along with his being in King Arthur's Knights of the Round Table. Joseph had his inner sense of right and wrong from his belief in God knowledge of the Judaic laws. However, their stories differ at the end when Lanval goes to Avalon, a place away from the scandal in England, with a mysterious, beautiful woman who saves him from the consequences of the queen's lie. Joseph takes his punishment by getting thrown in prison and gets out on his faith in God.
Salvation
This work is not a feminist piece because of the portrayal of all of the women in the story. The queen, Lanval's secret lover and betrayer, is portrayed as manipulative, aware of her own beauty, and dependent on the King for her daily living. This goes against the views of a feminist, which are that women are self-sufficient, strong, and equal to a man. Women also survive by their intelligence, not just their looks. Lanval having to be saved from a woman does put that woman in a position of power but also portrays her as the "enemy."
Tuesday, September 22, 2009
9/22 Hesiod’s Theogony (#4a)
Myths
The myths teach the Greeks about the superiority and human-like character of the gods. The gods, like humans, wanted power and fought for position among each other before Zeus established his rule. The gods used humans for their pleasure and demanded that they conform to their will or face the consequences. The gods were superior not only power but in intelligence and physical might. The gods followed their own rules and had "morals" only when it suited their purpose.
Greek Values
Zeus followed the example of a Greek hero in his victories and fatal flaw. Zeus was able to gain control of the family of gods and establishes a basically stable rule using his intelligence and great physical strength. He also forestalls the birth of a son who is to overthrow him. He puts in many of the virtues and standards of life to bring balance into the human life, However, Zeus shamelessly uses both gods and humans in order to obtain his goals.
Thursday, September 17, 2009
9/17 The Republic Bog #3b
The Divided Line & the Sun
The world of the sun represents the good and the path to right. There is line between the tangible objects and intangible thoughts and ideas. The sun, or light, helps to bring to light the highest form of truth and the best man can be.
Allegory of the Cave
The allegory of the cave illustrates a man who first lives in ignorance and sin, and then comes to the light and can see what is the right thing to do and how things actually fit together. However, he goes back to ignorance and the dark because it is what he knows. In the cave, it is dark and the man must learn to know things by how they are defined by the shadows around it. The man is a sort of prisoner to the cave and to the wood, stone, and people in it. What the man perceives to be truth is nothing "more than the shadows of the manufactured objects" (822). This corresponds to someone living according to false truths; he knows only what his environment allows him to know and understand. When the man comes out into the light, he can see the objects as they relate to light and it is hard to understand for him since he is used to seeing shadows. The sun would blind him, as the truth would hurt to someone who had lived all his life according to the opposite truth. He would have to give up his beliefs and way of life to understand fully the actual truth. Socrates draw the conclusion that living in a a manufactured life is not worth living when confronted with know a deeper, more abstract truth, although it is easier to live that manufactured life. This shown when the man chooses to return to the cave and shadows since it is what he knows best.
The world of the sun represents the good and the path to right. There is line between the tangible objects and intangible thoughts and ideas. The sun, or light, helps to bring to light the highest form of truth and the best man can be.
Allegory of the Cave
The allegory of the cave illustrates a man who first lives in ignorance and sin, and then comes to the light and can see what is the right thing to do and how things actually fit together. However, he goes back to ignorance and the dark because it is what he knows. In the cave, it is dark and the man must learn to know things by how they are defined by the shadows around it. The man is a sort of prisoner to the cave and to the wood, stone, and people in it. What the man perceives to be truth is nothing "more than the shadows of the manufactured objects" (822). This corresponds to someone living according to false truths; he knows only what his environment allows him to know and understand. When the man comes out into the light, he can see the objects as they relate to light and it is hard to understand for him since he is used to seeing shadows. The sun would blind him, as the truth would hurt to someone who had lived all his life according to the opposite truth. He would have to give up his beliefs and way of life to understand fully the actual truth. Socrates draw the conclusion that living in a a manufactured life is not worth living when confronted with know a deeper, more abstract truth, although it is easier to live that manufactured life. This shown when the man chooses to return to the cave and shadows since it is what he knows best.
Tuesday, September 15, 2009
9/15 Lysistrata #3a
Stereotypes
This play confronts some of the stereotypes of women and their roles in Greek society. Women are accused of being manipulative, crafty, and prone to emotional outbursts. These are some of the mains reasons why women did not participate in politics. Women contradict the stereotypes of housekeeping, doing crafty things, and being addicted to wine and sex. These stereotypes enrage the women in the play and provoke them to anger. They decide to take over the Acropolis and starve the men into submission to show them that they can be just as successful at politics and war as men.
A Women in Power
Lysistrata takes on the more masculine characteristics of aggression, politicing, and giving orders.
This play confronts some of the stereotypes of women and their roles in Greek society. Women are accused of being manipulative, crafty, and prone to emotional outbursts. These are some of the mains reasons why women did not participate in politics. Women contradict the stereotypes of housekeeping, doing crafty things, and being addicted to wine and sex. These stereotypes enrage the women in the play and provoke them to anger. They decide to take over the Acropolis and starve the men into submission to show them that they can be just as successful at politics and war as men.
A Women in Power
Lysistrata takes on the more masculine characteristics of aggression, politicing, and giving orders.
Tuesday, September 8, 2009
9/8 Antigone #2a
Moral Conflict
I agree with Hegel that Antigone represents the collision of right against right because both sides have an equally justifiable position for the situation. Antigone was right in standing by both of her brothers and honoring Polynices' body. In Greek culture, people honored the gods by honoring the bodies of the dead with a proper burial. The gods of the underworld demanded equality for all the dead. Antigone followed her beliefs first in her conversation with Ismene, her sister. Antigone chastises Ismene for not wanting to help her retrieve Polynices' body and for being afraid of the king's wrath. When Ismene decides to help Antigone, Antigone declines her help because she saw her as half-hearted. Antigone, after burying her brother's body, then defends her beliefs to Creon, the king, who then threw in jail for her disobedience. Creon could also be seen as justified in his actions. Creon saw Polynices as a traitor since he had used foreign troops to fight his brother Eteocles for sole rule over Thebes. As a traitor, Creon would not allow Polynices to be buried and left his body out as an example. Creon believed that the gods of war and the gods that protected the city would not want a traitor to be buried. Creon was also looking out for the overall welfare of the city and had to keep a strong front against the enemies of Thebes. His loyalty to the state was above any friend or family ties. Sophocles sides with Antigone in the end. Tiresias, the blind prophet, tells Creon the gods were on the side of Antigone and that Creon was in the wrong. Creon repents, has Polynices proerly buried, and orders Antigone freed. However, she, Creon's wife, and Creon's son all commit suicide, punishing Creon for his pride.
To Regret or Not to Regret
Creon insists that Antigone be put to death because of the attitude towards women and his position of authority. In Greek society, women were to be obedient to men and take to servant role in the household. Women were seen as inferior to men could not make any major decision on their own. Creon, being the king, had the right for everyone to follow his order. Anyone who did not could have been put to death for the welfare of the state. Creon's punishment for his decisions humbled him and made him aware to the necessity for grace. Antigone does not regret her decision because she has a strong belief in her gods that she has done the right thing.
I agree with Hegel that Antigone represents the collision of right against right because both sides have an equally justifiable position for the situation. Antigone was right in standing by both of her brothers and honoring Polynices' body. In Greek culture, people honored the gods by honoring the bodies of the dead with a proper burial. The gods of the underworld demanded equality for all the dead. Antigone followed her beliefs first in her conversation with Ismene, her sister. Antigone chastises Ismene for not wanting to help her retrieve Polynices' body and for being afraid of the king's wrath. When Ismene decides to help Antigone, Antigone declines her help because she saw her as half-hearted. Antigone, after burying her brother's body, then defends her beliefs to Creon, the king, who then threw in jail for her disobedience. Creon could also be seen as justified in his actions. Creon saw Polynices as a traitor since he had used foreign troops to fight his brother Eteocles for sole rule over Thebes. As a traitor, Creon would not allow Polynices to be buried and left his body out as an example. Creon believed that the gods of war and the gods that protected the city would not want a traitor to be buried. Creon was also looking out for the overall welfare of the city and had to keep a strong front against the enemies of Thebes. His loyalty to the state was above any friend or family ties. Sophocles sides with Antigone in the end. Tiresias, the blind prophet, tells Creon the gods were on the side of Antigone and that Creon was in the wrong. Creon repents, has Polynices proerly buried, and orders Antigone freed. However, she, Creon's wife, and Creon's son all commit suicide, punishing Creon for his pride.
To Regret or Not to Regret
Creon insists that Antigone be put to death because of the attitude towards women and his position of authority. In Greek society, women were to be obedient to men and take to servant role in the household. Women were seen as inferior to men could not make any major decision on their own. Creon, being the king, had the right for everyone to follow his order. Anyone who did not could have been put to death for the welfare of the state. Creon's punishment for his decisions humbled him and made him aware to the necessity for grace. Antigone does not regret her decision because she has a strong belief in her gods that she has done the right thing.
Thursday, September 3, 2009
9/3 Iliad #1b
Greek Gods
The gods play the roles of dictators over the humans. Humans in the Iliad overall showed honorable characteristics. Hector, one of the main characters, was painted as a hero. He fought bravely, unselfishly, and with all his might against Achilles, a god, and come close to defeating him. Hector fought for the honor of Troy and his family. Upon his death, Hector's father begged first with Achilles, then Zeus for his body to honor his son for his sacrifice. Achilles, however, took pride in and overly celebrated his kill of Hector by stabbing his body many times with a spear. Also, Achilles refused to give back his body to Hector's family until Zeus stepped in. Zeus demanded a bounty be paid to appease the pride of Achilles, Apollos, and the majority of the gods. The gods showed that they were to be obeyed and that their desires were based on greed, pride, and personal satisfaction. In most decisions, the gods were at odds with each other and Zeus had to settle many of arguments, as he did with Hector.
Achilles
At the beginning of this story, Achilles was portrayed as strong, prideful, and not merciful in order to win the fight with Hector. After Hector is killed, Achilles revels in his victory and his pride turns to arrogance as he desecrates Hector's body. Achilles is unwilling to change his mind when Hector's father and several other gods ask him to return Hector's body. He finally relents when Zeus asks him to in return for a large gift from Hector's father. He still threatens Hector's father with not returning the body should he upset him. Achilles is most defined by his arrogance, which only gives way when a greater power, such as Zeus or Apollo, demands him to.
The gods play the roles of dictators over the humans. Humans in the Iliad overall showed honorable characteristics. Hector, one of the main characters, was painted as a hero. He fought bravely, unselfishly, and with all his might against Achilles, a god, and come close to defeating him. Hector fought for the honor of Troy and his family. Upon his death, Hector's father begged first with Achilles, then Zeus for his body to honor his son for his sacrifice. Achilles, however, took pride in and overly celebrated his kill of Hector by stabbing his body many times with a spear. Also, Achilles refused to give back his body to Hector's family until Zeus stepped in. Zeus demanded a bounty be paid to appease the pride of Achilles, Apollos, and the majority of the gods. The gods showed that they were to be obeyed and that their desires were based on greed, pride, and personal satisfaction. In most decisions, the gods were at odds with each other and Zeus had to settle many of arguments, as he did with Hector.
Achilles
At the beginning of this story, Achilles was portrayed as strong, prideful, and not merciful in order to win the fight with Hector. After Hector is killed, Achilles revels in his victory and his pride turns to arrogance as he desecrates Hector's body. Achilles is unwilling to change his mind when Hector's father and several other gods ask him to return Hector's body. He finally relents when Zeus asks him to in return for a large gift from Hector's father. He still threatens Hector's father with not returning the body should he upset him. Achilles is most defined by his arrogance, which only gives way when a greater power, such as Zeus or Apollo, demands him to.
Tuesday, September 1, 2009
9/1 Oedipus Blog #1
Greek Values
Oedipus reveals several Greek beliefs, mainly ones that center around the character of the gods and the glory and shame of man. The Greeks believed that the gods were all powerful and had to be obeyed or they, the humans would suffer the consequences. The gods were known to play tricks on humans or unleash their anger for any sort of reason. In the beginning of the play, the people of Thebes are desperate to appease the god Apollo and rid the city of the plague it had fell under. After Oedipus discovers that he really did kill the previous king, his father, he exiles himself according to his own decree so that Apollo would be satisfied. The Greeks also believed in fate as designed by the gods and prophecies. Just as Oedipus was prophesied to kill his father and marry his mother, so he did, even though he tried to run away to prevent that fate. The Greeks view of humans, and heroes in particular, was that they were usually self-righteous, arrogant and prideful often to their own demise. Oedipus believed that he had beaten the prophesy by moving away from where he had been brought up and did not think twice about who he killed or who he married once in Thebes.
Heroism
Oedipus can be seen as a hero according to Greek standards. Oedipus was born of the king of Thebes and given to the king of a nearby kingdom. He performed the extraordinary feats of killing the monster of Thebes and ridding the city of the plague. The way he rid the city of the plague also makes him a hero as he inflicted exile upon himself, showing a nobleness in his character. All of his actions were noble except one, which was brought on by his pride. He had assured himself that he had beaten the prophesy and was thus blind that he had killed his father, the former king of Thebes, and married his mother, the queen of Thebes. Oedipus can be seen as the epitome of Greek heroes as he has all of the qualifications, most importantly, his fatal flaw.
Oedipus reveals several Greek beliefs, mainly ones that center around the character of the gods and the glory and shame of man. The Greeks believed that the gods were all powerful and had to be obeyed or they, the humans would suffer the consequences. The gods were known to play tricks on humans or unleash their anger for any sort of reason. In the beginning of the play, the people of Thebes are desperate to appease the god Apollo and rid the city of the plague it had fell under. After Oedipus discovers that he really did kill the previous king, his father, he exiles himself according to his own decree so that Apollo would be satisfied. The Greeks also believed in fate as designed by the gods and prophecies. Just as Oedipus was prophesied to kill his father and marry his mother, so he did, even though he tried to run away to prevent that fate. The Greeks view of humans, and heroes in particular, was that they were usually self-righteous, arrogant and prideful often to their own demise. Oedipus believed that he had beaten the prophesy by moving away from where he had been brought up and did not think twice about who he killed or who he married once in Thebes.
Heroism
Oedipus can be seen as a hero according to Greek standards. Oedipus was born of the king of Thebes and given to the king of a nearby kingdom. He performed the extraordinary feats of killing the monster of Thebes and ridding the city of the plague. The way he rid the city of the plague also makes him a hero as he inflicted exile upon himself, showing a nobleness in his character. All of his actions were noble except one, which was brought on by his pride. He had assured himself that he had beaten the prophesy and was thus blind that he had killed his father, the former king of Thebes, and married his mother, the queen of Thebes. Oedipus can be seen as the epitome of Greek heroes as he has all of the qualifications, most importantly, his fatal flaw.
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