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Laustic religious imagery
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The devil is attributed with different vices and sins
The second argument is focused on the various manifestations of human vices in devil’s illustrations in Anglo-Saxon manuscripts. Studied images show that the devil was endued with different common human sins and vices that can be distinguished. The devil was not only the incarnation of evil as it is widely believed to be, he also represented many other vices such as temptation, betrayal, greed, anger, unfaithfulness and immoral thoughts. Fearful religious anxieties were reflected in the illustrations of the devil to ensure people’s god-fearing behaviour. The limners had a freedom to illuminate devils as embodiment of a certain sin or vice according to their own beliefs and fears. It is important
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Hell is full of naked sinners being tortured by demons. An interesting and rare example of the devil being bound and tortured himself in Hell is depicted in the Cædmon Manuscript (fig.3). Some illustrations do not explicitly demonstrate Hell as a location, however, from the settings we can assume it (fig.5) since tormenting is usually done in the …show more content…
The locking gates to Hell in Winchester Psalter are personified as a demonic creature devouring and tormenting damned souls (fig.17). Illustrations like these present the consequences of an un-Christian life, showing that it doesn't matter if you are young or old, queen or king, you will face the same fate. Another example is found in the ‘Taymouth Hours’ where Hell is an open pit and the devils cast sinners in it (fig.6).
The devil in heavenly settings was spotted in Liber Vitae where he is being fended off by St Peter while trying to pull a young boy to his side (fig.3). The devil-serpent in Eden appears seducing Adam and Eve (fig.15).
Distinctly, in the human realm, the devil would come to sinful people on their deathbed to get possession of their soul (fig.12). Sometimes it is an ‘office’ of the dead where two little devils are competing for the soul of a man (fig.10).
In other cases, the images portray the devil in biblical scenes, for example, in the Temptations of Christ, where the devil stands next to Jesus that sits on a mountain or on top of a church (fig. 11, 12).
The seven Virtues, in medieval religious iconography, have been represented in various ways and various complexities. So, too, have the seven Vices, or Seven Deadly Sins. But while the Virtues are clearly part of the Lord's angelic host, there is some ambiguity regarding the nature of the Vices. I submit the theory that, being counterpart to the Virtues, the Vices are likewise devils under Lucifer.
“Why the devil came you between us? I was hurt under your arm.” (III, I, 103-105)
Satan is the core of Milton’s master piece and no matter how he is interpreted; the overall complexity of his character cannot be overlooked.
Seated in his fire-filled chair, the devil dominates the bottom-center of the painting. With the very dark lighting the mood towards this half of the painting is dark, gloomy, lonely, and unpleasing. Frankcen illustrates the true biblical message of hell. What is very interesting about this painting is how hell is extremely large, filled with a mass of people, and takes up about half of the painting. However, some of the people are babies. This alludes to the fact that some people are could possibly be born evil and that their fate is inevitable. A majority of the people set in hell are still looking up worshiping heaven while regretting their mistakes. The painter is trying to illustrate how many people do not make the right choices and end up miserable. The way Fans paints hell in this picture is very similar to the way Dante describes hell in this book The Inferno. Even though there are not nine layers of hell in this painting the descriptions are quite similar. The people standing in line waiting for their punishments, the dark gloomy vibe, and a mixture of young and old souls, are represented in the painting and in Dante’s story (1614-1702). Francken’s goal when interpreting hell is to not only make his viewers fear it, but come to the realization that is where a majority of people end
Often in sermon ministers pastors persuade their audience to behave in a spiritual or more fashion. Such is the case sinners in the hand of an angry god by Jonathan Edward were he god send sinners to hell who not repent. Edward wanted to education puritans about how the lord give sinner’s second chances by using vanity Edward have an extraordinary impact on puritans audience because of encouraging tone, vexed imagery and complex figurative language.
Edward, Jonathan. The Eternity of Hell’s Torments: Puritan’s Minds, copyright 1995. Roman numerals II and IV
In conclusion, the Friar's story of the devil on earth could simply be a reference to himself.
The question of identity regarding God and the Devil has been an ongoing dilemma for religious philosophers. No true identity can be formed due to the lack of undeniable evidence surrounding the figures. In addition, it has always been difficult to relate either characters to tangible or worldly matter; seeing how both are non-perceivable and equivocal figments in our minds. A start is to relate these supernatural beings to each other. The abilities of each are in contrast; God can create but not control, whereas, the Devil can control but not create. Creation is the act of making new matter, whereas the act of controlling is forcing matter to act based on the wishes of the controller.
For instance, Edwards utilizes imagery when he mentions, “O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a wide bottomless pit...with the flames of divine wrath”. In hope of instilling a vivid image of the underworld, Edwards uses repetition with the word “wrath” to put emphasis on the alarming situations that occur in hell, as well as showing God’s anger. Furthermore, Edwards uses diction when he states “you hang by a slender thread” to illustrate God’s ruthlessness to sinful behavior. With this in mind, it depicts God’s powerfulness and superiority, compared to man who is weak and powerless. In another example, Edwards states “the God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect...abhors you”. This simile is paramount because man is compared to a spider, portraying mankind to be disgusting and futile. Moreover, with the use of diction with the words “loathsome” and “abhors”, it emphasizes Edwards conception that God is outraged and heartless to the people that reject their faith.
Moreover, Dante, the narrator of the Inferno, has succeeded in not only telling the frightening story of the Inferno, but also pointing out the importance of the relationship between human’s sins and God’s retribution, using the monsters as the symbols for each kind of sin and its punishment throughout the progress of the story, which teaches his readers to be well aware of their sins through the literature – a part of humanities; the disciplines that teach a man to be a human.
Dante Alighieri presents a vivid and awakening view of the depths of Hell in the first book of his Divine Comedy, the Inferno. The reader is allowed to contemplate the state of his own soul as Dante "visits" and views the state of the souls of those eternally assigned to Hell's hallows. While any one of the cantos written in Inferno will offer an excellent description of the suffering and justice of hell, Canto V offers a poignant view of the assignment of punishment based on the committed sin. Through this close reading, we will examine three distinct areas of Dante's hell: the geography and punishment the sinner is restricted to, the character of the sinner, and the "fairness" or justice of the punishment in relation to the sin. Dante's Inferno is an ordered and descriptive journey that allows the reader the chance to see his own shortcomings in the sinners presented in the text.
Despite the obvious flaws of Dante himself, he does give a clear vision of how punishments will be taken forth in the afterlife. He gives reason to fear and respect the law of God lest eternal punishment be your only promise in the afterlife. These punishments are as relevant as can be, so he offers a very vivid picture of hell. The men that he puts in hell give it a realistic twist, enhancing the fear that is felt upon reading this work
“Abandon All Hope Ye Who Enter Here.”(Alighieri 18) this statement is viewed while entering through The Gates of Hell. The Inferno by Dante Alighieri is one perspective of Hell that has been written. According to the Cambridge University Library, Hell is set up like a funnel that extends from the surface of the Earth located near Jerusalem; it expands down to the center of the Earth (Cambridge 2006). In this cone-like structure, there are circles that divide sins by the severity of the sin committed. Each circle is on a different ledge or level that separates them from each other (Alighieri 25). Dante and his guide Virgil travel through all the circles of Hell during the Lent season. Through their travels they inspect and comment on the variations
Dante’s Hell is divided into nine circles, some of which are subdivided into rings. Each circle designates a sin and each ring designates a category falling under that sin. The first five circles hold the sins of incontinence. The sins of incontinence include lust, gluttony, hoarding and wasting, and wrath and sullenness. The souls here committed sin by following uncontrollable urges. The walls of the city of Dis mark the sixth circle of Hell. Here lie the heretics of every cult. Dis also marks the beginning of a new type of sin: the sins of malice. From Circle Six onward lie the sinners who committed their sin with the intent of sinning and were not just driven by their appetites. The seventh circle of Hell has three rings, together they represent the sins of violence and inhumanity against others, the self, and God. These sins include murder, war, suicide, blasphemy, perversion, and usury. Circle Eight is devoted to sins of deceit and fraud, and the Malebolges (evil pits). Circle Nine is the final circle of Hell. Here Satan himself delivers punishment to those guilty of treachery.
Inferno, the first part of Divina Commedia, or the Divine Comedy, by Dante Alighieri, is the story of a man's journey through Hell and the observance of punishments incurred as a result of the committance of sin. In all cases the severity of the punishment, and the punishment itself, has a direct correlation to the sin committed. The punishments are fitting in that they are symbolic of the actual sin; in other words, "They got what they wanted." (Literature of the Western World, p.1409) According to Dante, Hell has two divisions: Upper Hell, devoted to those who perpetrated sins of incontinence, and Lower Hell, devoted to those who perpetrated sins of malice. The divisions of Hell are likewise split into levels corresponding to sin. Each of the levels and the divisions within levels 7,8, and 9 have an analogous historical or mythological figure used to illustrate and exemplify the sin.