There is no happy pregnancy in John Milton’s Paradise Lost. The only things that pregnancy brings in this epic are pain, violence, and remorse. This is a very different perspective to such a generally happy subject. In this essay I will explore the ways that pregnancy is used and the interesting aspects of making a powerful feminine virtue so negative. Some of the most noticeable effects are the connection they make between sin and women, and the parallels that are created between the bringing of life into the world contrasted with the bringing of death.
The dramatization of Desdemona's and Emilia's murders challenge some of the most fundamental Assumption of Mary of Elizabethan society and of our own that outsiders should not interfere between husband and wife, and that an adulterous woman deserves death. She began by wishing for a humans 's adventurous existence "she wished / That heaven had made her such a man" and die, grieving, maw in the quandary of a woman Genus Emilia's failure to understand what Desdemona is saying here completes Desdemona's isolation. At this point, Desdemona alone grasps the gravitational force of the site, Emilia dismissing her anticipation of imminent death: "Come, come, you talk". Desdemona is killed not only by Othello and Iago but also by all those who see her humiliated and beatnik in public, and fail to intervene.
Again the writers attempt to persuade the public that women like demons and devils are naturally evil. They seem to believe that women are inherently malevolent, and unredeemable. He believes women are evil because they are descended from Eve (184). In practically every sentence they denounce women and claim they are corrupt and nefarious. When they characterize women this way they allude to the idea that women are not human but in fact demons and devils.
To reflect this flaw in sight and consumption Eve then had to remove her clothes as a sign of humility, revealing her body as sin. For this reason nearly all of the female monsters within the Middle Ages reflect some deformity of women’s turpitudinem. The Sheela-na-gig (Figure 1), as example, represents the likeness of a female figure but only demands attention to four fragments of the body; the vagina, breasts, mouth and eyes. Importantly these are areas of the body that are also associated with a transgression between life and death in the abject; the vagina menstruates, the breasts lactate, the mouth speaks, swallows and spits, and the eyes reflect something non gendered, tears. The structures of the real therefore begin to ‘meld into one another in a cascade towards the absurd’.
The cold went into her heart: Rosa saw that Stella’s heart was cold. ”(300) Through this we see that Rosa has come to realize that in the dire circumstances of their situation Stella has come to really only care for herself not her family unlike Rosa. This is also a good example of where it shows the contrast of Rosa and Stella so much so that Rosa fears that Stella is going to eat Magda. “And Rosa thought how Stella gazed at Magda like a young cannibal.”
She is evil because she prays for spirits to give her the strength to turn emotionless. Lady Macbeth could be seen as truly evil for asking the spirits to fill her up with cruelty. However, by the end of the play, she is so consumed with guilt from her actions, that she kills herself. As Malcolm informed the crowd, “Fiendish queen, who took her own life,”(V,vii, 205). By the end of the play, Lady Macbeth felt guilty about her role in the murders.
It further serves as a great example of the power of hysteria in a cloistered community, where the powers of isolation and abuses of authority leave the nuns fearful and malleable. That suggestibility was key in the abuse that befell Suzanne, perpetrated by women who were driven by fear and a twisted devotion to God to torment her. In The Nun, the true villain is the cloistered system of convents, but Mother Superior represents the most perfect embodiment of what such a segregated community can do to a person, and how easily it can corrupt a person and be used to abuse authority. The isolation of these convents led to dogmatic theology that fostered intense fear and conformity as a means of survival, and led to the eventual downfall of the blameless
Feminism trumps Religion One outcome in the clash between Feminism and Religion is that Feminists manage to eradicate religion as a whole. Making all religious practices, ceremonies, etc… illegal under the belief that religion is merely an instrument of oppression and something that causes barriers in society and worsens the lives of many; especially women. 2. Religion trumps Feminism Another outcome to the conflict between these two beliefs is that Religion succeeds in bringing down Feminism thus allowing society to function under the influence of the patriarchy. This will result in women losing the right to voice their views when it comes to issues regarding marriage, sexuality, health, etc… Solutions 1.
The word “fiend” describes an almost demonic hunger, which shows how she was seen to be immoral. During the play, in Act 1 Scene 5, she wants to be filled “from the crown to the toe top-ful of direst cruelty”, which show her desire to be morally corrupt and be only driven by ambition and power. Moreover, Lady Macbeth asks to take her “milk for gall”. This would have been very disturbing and perverted, as women at the time were seen to be only for child-bearing so, turning her breast milk into bitterness would be removing the sole purpose for her existence and would be tampering with the natural order of things. Further, Lady Macbeth would “dashed the brains out” of “the babe that milks me”.
The realisation of her mistake strikes her with 'terror ' and leads to the admission "We are more afraid of you than of these others" which Madame calmly receives as a compliment.(A Tale of two Cities. P. 178). Madame Defrage can best be described as a female who lacks femininity. Symbolically, Madame Defarge stands for the intensity and bloodthirst behind the Revolution. She embodies in its most absolute form the inevitable release of what Schiller terms the crude, lawless instincts of those repressed politically and
England conversely placed the principle amount of blame on women compared to men. Higher church officials held a negative view towards concubines, as one stated that " I speak to you, o charmers of the clergy, appetizing flesh of the devil, that castaway from paradise, you, poison of the minds, death of souls, venom of wind and of eating, companions of the very stuff of sin, the cause of our ruin." In this account, women were equated with being spawns of the devil sent to soil the souls of priests. In England, however, this viewpoint distorts even further to women in general. It was thought that " The polluting, sexual presence of women 'defiled the lips and hands ' of priests and, therefore, the sacraments.
The only female figure Christians have to look up to is Mary, and even she was not born divine, but instead a human chosen by God, and waited to be incarnated to the Virgin Mary. A plethora of the most consequential figures of our faith are in fact
Women were not respected and often thought of sex objects that are there to make great men fall; this becomes very evident in the literature written during this time. In Beowulf, Grendel’s mother a monster, who is given the qualities of a women and represents women who are not submissive to their husbands. “Grendel’s mother, monstrous hell bride, brooded on her wrongs. ”(Beowulf, page 56, lines 58, 59).
The question of whether Bertha and Lady Audley are actually mad is somewhat alluded to in the novels. Braddon’s and Bronte’s novels pose the question of what causes one to be declared insane. Both Lady Audley and Bertha go against society’s expectation of the pure and pious woman. It is because they go against these ideals that they are placed into captivity and deemed as being mad. They cannot be contained within the boundaries of proper femininity for they are wild, lustful, and impious, so are therefore are considered a threat and thus need to be constrained by the repressive patriarchal society
Mary Molly Haydock but was often known as Mary Reibey and the lady on the twenty-dollar note. She was an Englishwoman who went from a convict to one of the most successful businesswomen in the colony of New South Wales. Reibey was born on the 12th May 1777 in Bury, Lancashire, England; Mary Reibey and was orphaned at only age of two so she was raised by her grandmother after her parents had died.