In the book The Seven Spiritual Weapons, Catherine of Bologna lists seven spiritual weapons to conquer enemies of God. These seven tools are to enhance our personal walk with Jesus Christ. Catherine wrote this work in fear of divine condemnation. She felt if she was silent about the delights of others she would be condemned. She felt it was her spiritual duty to do God's will and to encourage her fellow sisters of the monastery to fight the enemies of God.
He might like the ruler's homicide to be over and laments the way that he owns "vaulting aspiration" without the heartlessness to guarantee the fulfillment of his objectives. As Lady Macbeth enters, Macbeth lets her know that he "will continue no further in this business." However Lady Macbeth insults him for his reasons for alarm and indecision, letting him know he will just be a man when he does the homicide. She states that she herself might head off so far as to take her nursing infant and dash its brains if fundamental. She guides him... ... middle of paper ... ...the dead group of King Duncan.
One would expect, stereotypically, that Macbeth would be the one trying to convince his queasy wife that killing the King would be a blessing. Instead, Shakespeare turns things upside down and puts the pants on Lady Macbeth. Just as we're beginning to accept this, he turns it around again, with Lady Macbeth's suicide and Macbeth's heroic (although evil) bravery. Act IV contains two noticeable echoes of the "Fair is foul and foul is fair" theme. First, while Malcom and Macduff are talking, we learn of Malcom's terrible nature, and that he would rape, pillage and steal were he king.
He sells the Church's pardons to people who have sinned and seek absolution. He also preaches against sins, mostly avarice. Ironically, in the prologue to his tale, he admits being guilty of that sin and is quite proud of it. His tale is also about greed; in it, Death takes three greedy men to their early graves. Observing Chaucer's description of the pardoner, the pardoner's own confessions about himself, and his tale, one can observe how they are all appropriate characterizations of the pardoner.
The city suffers as a result of Oedipus’pride, and irony is shown when Oedipus suggest that by avenging Laius he will protect himself, or that by getting children upon Jocasta, the dead king's wife, he will be taking the place of the son of Laius, which, unknowingly, is himself. “I will bring it all to light... I shall rid us of this pollution, not for the sake of a distant relative, but for my own sake (Knox, 10).” The irony reaches its peak when Oedipus calls on the prophet Tiresias to help uncover the murder of Laius and seek an cure to the plague; the metaphor of vision is ironic in that the blind Tiresias can see what the seemingly brilliant Oedipus has overlooked, namely the king's crimes of incest and murder. “You are the murderer, you are the unholy defilement of this land(Knox, 23).” Tiresias goes on to say “I say that without knowing it you are living in shameful intimacy with your nearest and dearest. You do not see the evil in which you live (K... ... middle of paper ... ....” It was Gertrude’s subsequent reaction that led to the pivotal moment when Hamlet kills Polonius.
Hamlet is telling Gertrude that the act he has committed as my good mother, as killing a king and marrying his brother. By doing this Hamlet is trying to prove to his mother what she has done is wrong, and that she has betrayed her late husband. The final attempt that Hamlet makes to end Claudius, Hamlet was successful in doing so. Hamlet was able to use caution and his intelligence to take down Claudius by, “Here,
Historically, pilgrimages have been taken as a religious experience, where people pay homage to God. As the pilgrims in The Canterbury Tales go to Canterbury to view the shrine of St. Thomas Becket, the pilgrims are asked to tell moral stories as a means of passing time. As the individuals tell these tales, they reveal their duplicitous nature that are embedded within these tales. The Pardoner reveals his paradoxical nature: someone who wants to appear as a religious, virtuous man, when, in actuality, he deceives the community into thinking that he has good intentions of helping others. The Wife of Bath, unashamed of her power and sexuality, is greedy and scorns the Knight, a character in The Wife of Bath’s Tale for discretions she is guilty of.
He plans to use words that will be like daggers, but does plan to put them into murderous action (3.2.378-379). Before he goes and talks to his mother, he comes across the King while he is repenting for his actions. Hamlet almost kills him, but stops when he realizes that the King will go to Heaven because he has repented (3.3.76-80). This stops Hamlet and proves that he is plotting the death of the King. An insane person would not have the capability to think about the consequences of their choice while they are one step away from the murder they desire.
Hamlet forgives Gertrude of her deeds too, for after Claudius poisons her, Hamlet takes revenge upon him in the name of both his father and his mother, "Then, venom, to thy / work... // Drink off this potion. Is (thy union) here? / Follow my mother" (Hamlet, IV, ii, 352-353 and 357). After this violent act, his comment that Gertrude is a "wretched queen" (Hamlet, IV, ii, 365) implies that she should be pitied, not despised. There is no malice towards women in Hamlet, he just is overwhelmed by the deception that he faces.
In the play, after Abigail runs away, it becomes obvious that she lied and that she left to escape punishment. Parris wants to postpone the hangings and encourage more people to confess. He suggests to Danforth, “Excellency, I would postpone these hangin’s for a time… This way, unconfessed and claiming innocence, doubts are multiplied, many honest people will weep for them, and our good purpose is lost in their tears.” (Pg. 118) This scene is ironic because Parris’s plan was to support the trials to maintain a good reputation with the church, but with Abigail gone, citizens know that innocent people were hanged and might choose to blame authority for being so easily deceived. Parris realizes that his supporting the trials could reflect badly on his reputation as a church official; thus, he begins to request for postponements and encourage people to confess.