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		<id>https://litwiki.org/index.php?title=The_Metamorphosis&amp;diff=7058</id>
		<title>The Metamorphosis</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=The_Metamorphosis&amp;diff=7058"/>
		<updated>2006-04-25T22:13:45Z</updated>

		<summary type="html">&lt;p&gt;Mrish: Removed links&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Summary==&lt;br /&gt;
Gregory Samsa is a traveling salesman who financially supports his family. He wakes up in the morning to find out he has been transformed into a Dung Beetle. He is in shock after his reality sets in and tries to figure out how he is going to get to work. Although they try to assimilate the change, his family is horrified and keeps Gregory locked in his room. Gregory eventually dies, leaving his family free.&lt;br /&gt;
&lt;br /&gt;
==Study Guide==&lt;br /&gt;
&lt;br /&gt;
===Chapter 1 Summary===&lt;br /&gt;
The first chapter of The Metamorphosis is the chapter that Gregory Samsa wakes up to find that he has morphed into a bug. The bug is never truly revealed and Kafka wanted it to be that way. Kafka said that a &amp;quot;concrete image would be too distracting and shut off sympathy&amp;quot; (Fleissner 225), so the true identity of the bug is left up to the reader. &lt;br /&gt;
&lt;br /&gt;
Gregory&#039;s parents worry about him when he has not gotten up to go to work, so his family goes to his room and then Gregory&#039;s chief clerk comes to his house to see why Gregory has not come to work. Gregory hears that that the clerk has come to check on him so he tries to make it out of his room by turning the key with his mouth and when he opens door, he frightens his family and the clerk, sending the clerk running and sends his father into a frenzied state to put Gregory back in his room. Gregory’s mother faints when she sees him. His family stays away from him, careful not to disturb him or disturb themselves. Gregory eventually loses his human voice and takes on all appearances and actions of a bug. The chapter ends when “The door was banged to with the stick, and at last there was silence” (1976). This is when Gregory’s father successfully shoves him back to his room away from the rest of the family for the time being. &lt;br /&gt;
&lt;br /&gt;
===Chapter 2 Summary===&lt;br /&gt;
&lt;br /&gt;
After Gregor awakens he finds a bowl of sweet milk with slices of wheat bread.  He soon finds that this food does not please him and leaves it alone.  Later Grete brings in an assortment of food to find what he likes and discovers he can only eat the rotten stuff.  For the next few days the routine was that Gregor would hide up under a couch whenever Grete brought in his food.  Soon Gregor found enjoyment in crawling around on the ceiling and walls.  Grete learned of this and decided to take the furniture out of the room so he could crawl easier.  Grete and her mother began to take all the furniture out of the room and this made him upset.  While trying to protect one of his pictures from being taken Gregor&#039;s mother saw him and fainted.  This caused panic and Gregor left his room to follow Grete to get something to help their mother.  When Gregor&#039;s father came home he got into a fight with Gregor in which he threw some apples at him striking him in the back.&lt;br /&gt;
&lt;br /&gt;
 &lt;br /&gt;
&lt;br /&gt;
===Chapter 3 Summary===&lt;br /&gt;
&lt;br /&gt;
It has been a month since Gregory’s injury form the apple.  He now resembles an “elderly invalid” and has trouble with mobility.  Gregory’s parents and sister all have jobs now; his mother works as a seamstress, his father works at the bank and his sister works as a shop assistance.  A new maid has also been hired.  Gregory spends most of his days and nights sleeping and thinking about his family and his former job.  His sister Meg begins spending less time with him and his appetite has begun to deplete.  Three lodgers come to stay at his house.  While they are there, the door where Gregory can see out of stays shut so he can not see out.  One night, Meg plays the violin for the men.  The door that is usually shut was left open by the maid and Gregory peeps out.  The middle lodger spots him and is grossed out.  He gives notice to Gregory’s parents that they will be leaving and that they do not intend to pay for their stay because of the filthy conditions.  The next morning, the maid goes in to clean Gregory’s room and finds him dead.  She informs his family and they decide to move to a smaller, less expensive apartment.  The chapter ends with talk of finding Meg a husband.&lt;br /&gt;
&lt;br /&gt;
==Major Themes==&lt;br /&gt;
&lt;br /&gt;
===Alienation===&lt;br /&gt;
The theme of alienation plays a major role in the story because Gregory is alienated from his family and society before the metamorphosis occurs and even more so afterwards. Kafka uses the theme of alienation in this story to &amp;quot;comment on the human need to experience love and acceptance&amp;quot; (Hughes). Gregory&#039;s mother tells his boss when they first discover that something is wrong, &amp;quot;He&#039;s not well, sir, you can take it from me. What else would make him miss his train? Why, the boy thinks of nothing but his work! It makes me quite cross that he never goes out in the evening...&amp;quot; (1970). Before the metamorphosis, Gregory&#039;s work is what alienates him from his family and society.&lt;br /&gt;
&lt;br /&gt;
After the metamorphosis, however, it is his distinct features that alienate him. One example of the alienation is that his family locks him in his bedroom. Gregory is not allowed to be a part of the family. Gregory then has to make the adjustment from being a man in the working world and traveling everyday, to being a prisoner in his own bedroom (Hughes). Another way that Gregory&#039;s family alienates him is that when they talk about him, they openly talk about his features in front of him because they think that he cannot understand what they are saying. &amp;quot;If he understood what we said...we might be able to come to an arrangement with him. But as things are...&amp;quot; (1995). They refer to Gregory as &amp;quot;it&amp;quot; rather than by his name. &amp;quot;It has to go...it&#039;s the only way, father. You must just try to get out of the habit of thinking that it&#039;s Gregory&amp;quot; (1995). In this way, the reader finds out that the family has stopped acknowledging Gregory as their son. The family also treats Gregory like an animal by the way that they feed him. Gregory&#039;s sister would bring in scraps from the table that the family wouldn&#039;t eat to feed him. &amp;quot;She brought him a whole selection of things, all laid out on an old newspaper, to see what he liked. There were some old half rotten vegetables; the bones from supper, covered with congealed white sauce; some raisins and almonds; a piece of cheese...two days old; a slice of dry bread...&amp;quot; (1978). The family treated him like an animal, rather than their son who got sick and needed his family to look after him.&lt;br /&gt;
&lt;br /&gt;
===Guilt===&lt;br /&gt;
The theme of guilt is relevent to the story because it is a very powerful emotion. Gregory is upset that he can&#039;t go out and work because of what has happened to him. Even though the metamorphosis wasn&#039;t his fault, he still blams himself (Altshuler). Gregory also feels guilty because his family can&#039;t move on, literally and mentally. The thing that kept his family from moving on was &amp;quot;their feeling of utter dispair and the idea that they had been struck by a misfortune exceeding anything ever experienced within their entire circle of friends and relations&amp;quot; (1989). Gregory blams himself for this because if this tragedy hadn&#039;t happened, his family wouldn&#039;t feel the need that they had to move. Gregory also has a guilty feeling because he wants to see his mother, but he knows that he cannot because her reaction to seeing him would not be a good one. When Meg and her mother were moving furniture out of Gregory&#039;s room, the mother saw him on the wall. Her reaction was &amp;quot;in a shrill, strident voice, &#039;Oh God, oh God!&#039; and with arms outstretched as if giving up altogether fell back on the couch and lay still&amp;quot; (1985). Gregory knew that his mother would not take well to seeing him like that, but he stayed on the wall just the same, to protect a painting.&lt;br /&gt;
&lt;br /&gt;
===Novella===&lt;br /&gt;
Technically a theme, but more of a genre so to speak, that is unknown to most of us present day readers of Kafka is novella. &amp;quot;A novella is a short novel; a narrative work of [http://en.wikipedia.org/wiki/Prose prose] fiction somewhat longer than a short story but shorter than a novel. A common length is about 50 to 100 pages. The extra length is generally used for more character development than is possible in a short story, but without the much greater character and plot development of a novel. Novellas often are characterized by satire or moral teaching&amp;quot; (Wikipedia). &lt;br /&gt;
&lt;br /&gt;
Satire: This is clearly evident as &amp;quot;[http://litmuse.maconstate.edu/litwiki/index.php/The_Metamorphosis#Summary The Metamorphosis] is obviously a story about alienation. Gregor&#039;s life is dictated by his dead-end job and family responsibilities to the extent that even when he travels to different towns, he prefers to stay in his hotel room studying train timetables rather than experience what the new location has to offer. That isolation is mirrored in his relationship with his family, for whom he is the bread-winner but from whom he locks himself away at night. This alienation becomes so pronounced that, one day, he discovers himself to be literally no longer human. Gregor&#039;s earlier sentiment is reciprocated when his family begins locking and bolting the door shut behind him in his room. Late in the story, he briefly considers what it means to be &#039;human&#039;; if he can be so moved by his sister&#039;s music then surely he cannot be an animal. And ultimately, his acceptance that he must go shows an act of genuine humanity&amp;quot; (Archer).&lt;br /&gt;
&lt;br /&gt;
Moral Teaching: Try interpreting the story without Gregor&#039;s transformation. &amp;quot;In this interpretation, the other characters in the story would not see a man-sized beetle. Instead, they see a man so alienated from reality that he chooses to reject it totally. He is still a man, the same man they saw the previous day, but now he is crawling awkwardly on the floor and squeaking rather than speaking. He would prefer the shame of living as an insect to the hopelessness of living as a man. He would rather live in squalor and eat scraps from the rubbish than deal with the mind-numbing sameness of his life and accept responsibility for changing it. The abhorrence the family displays upon seeing him would still be the same - perhaps it would be even greater if they still just saw a man. They would be forced to accept the situation in the same way; still hoping [http://litmuse.maconstate.edu/litwiki/index.php/The_Metamorphosis#Gregory_Samsa Gregor] will put himself right before finally admitting the man they knew will never return. As nightmarish as the scenario presented in the book is, maybe the only thing worse than inexplicably transforming into a giant bug overnight is wishing you had&amp;quot; (Archer).&lt;br /&gt;
&lt;br /&gt;
===Reversal of Roles===&lt;br /&gt;
&lt;br /&gt;
At the begining Gregory is the one who supports his family.  He is bringing home the money while his father sits in his chair and sleeps.  This may have &amp;quot;crippled the father&#039;s self-esteem because he took over the father&#039;s position in the family&amp;quot; (Coulehan).  After Gregory&#039;s transformation, the roles reversed and the father re-assumes his positon as the provider forthe family.  Gregory now becomes weak and his father kills him.&lt;br /&gt;
&lt;br /&gt;
===Loss of Humanity===&lt;br /&gt;
&lt;br /&gt;
The theme of humanity is shown in the story by how it is taken away from Gregor.  His humanity is slowly taken away from him throughout the story not just by his transformation into a bug.  Gregor’s first link to humanity that is taken away was that of him being the bread winner for the family.  “Gregors humanity, to the extent that his parents and sister acknowledge it, is inextricably tied to his function as economic provider.” (Rowe).  Later in the story more is pulled away when Grete begins taking objects out of his room.  This made Gregory reminisce about his human life.  “They were clearing his room out, taking everything that was dear to him…”(p.1985).  Here the last things that ever tied him to having a human existence were removed. When a person is inflicted with a severe illness it is easy for those around that person to be horrified by that person’s appearance (Rowe). The ill patient can not defend his or herself so the people around do not think about how the patient feels (Rowe). This causes the patient to lose their humanity (Rowe). Gregor is inflicted with a unique illness but the outcome is the same. The most famous occurrence of a patient losing their humanity is that of Terry Schiavo. Everybody had their own opinion of Shiavo’s fate. Schiavo could not defend herself or give her opinion of her fate. That situation was turned into a political circus and ultimately stripped Schiavo of her humanity. Rowe states that &amp;lt;i&amp;gt;The Metamorphosis&amp;lt;/i&amp;gt; warns against this treatment of people with illnesses.&lt;br /&gt;
&lt;br /&gt;
===Materialistic===&lt;br /&gt;
&lt;br /&gt;
Modern Society is leading us down a path to care more about the material things rather than the things that truly matter.  Gregory Samsa, the one person who cared more about his family than money, worked long hours at a job that he disliked not because of his love for the job, but so that his family could have a good life.  His family on the other hand was enjoying a work free life.  Mankind gets so caught up in the bureaucracy of society that we sometimes forget what what matters most.  We get jobs so that we can buy the materialistic things we desire.  This need for money and material things can change our mindset and forget what is truly important in our lives.  In, The Metamorphosis, Gregory turns into some sort of insect, while this is something that is very dramatic and would be very hard to deal with, Kafka is trying to show how Gregory’s family rejects him, not only because of his appearance but because he can no longer go to work, no longer will his family be able live off the income he generates, no more material things without a little hard work.  After the metamorphosis Gregory will no longer be able to fit into society, therefore his family begins to shun him.  Not one of his family members ever tries to find out what happened and what could be done to fix it.   One by one Gregory’s family members grow further away from him, forgetting all of the selfless deeds he did for all of them.&lt;br /&gt;
&lt;br /&gt;
===Modern Spirituality===&lt;br /&gt;
&lt;br /&gt;
Franz Kafka’s &#039;&#039;The Metamorphosis&#039;&#039; goes against what most writers would consider normal writing layout. His style is peculiar in that he places the climax at the beginning of the narrative-instead of at the end. By choosing to write in this fashion, Kafka steers his readers away from the traditional Aristotelian form of narrative (complication and denouncement) and instead creates his own form. &#039;&#039;The Metamorphosis&#039;&#039; is a brilliant novella that replaces the denouncement and conclusions one would normally expect with a form created from itself. &lt;br /&gt;
The first line of the novella proclaims Gregory’s death and the rest of the story a description of his slow dying: “As Gregor Samsa awoke one morning from uneasy dreams he found himself transformed in his bed into a gigantic insect” (Bloom 19). Gregory’s metamorphosis is the truth of his life, and his consciousness has lied to him about himself.&lt;br /&gt;
&lt;br /&gt;
===The Reality of Dreams===&lt;br /&gt;
&lt;br /&gt;
Franz Kafka’s “The Metamorphosis” was written as perhaps a reflection of his own inner turmoil. His insecurities began with his appearance. As an adult, he never quite grew into his strikingly tall, slender frame: huge eyes framed with thick, dark brows: prominent nose above a melancholy mouth: or his narrow forehead fringed with straight black hair. In fact, his unique looks were a subject of interest to psychologists who felt that his features seemed to fit Kretschmer’s model of the asthenic-schizoid type, which is characterized by a furry crown of hair extending down the forehead: His portrait became sort of a caricature for the model (Baumer 2). Such a categorization made him feel even odder than he already felt. This resulted in his pulling away from the outside world and subsequently plunged him into a loneliness that plagued his entire life. &lt;br /&gt;
&lt;br /&gt;
Kafka developed a mental illness that grew out of his forced isolation. He spent so much time by himself as a child that he could not fathom everyday life. He lacked the ability to interpret everyday demands and compromises such as those required of a job. Even simple exchanges between two people were a mystery to him. Looking for a way to escape his reality, he began living as though he were in a dream because in his dreams, he could be the person he wished he was. Franz Baumer describes Kafka as:&lt;br /&gt;
This charming person who, almost like a saint, like St. Francis, talked to fish, who pronounced himself a dream so as not to have his gross, material appearance disturb the state of sleep he considered far more real, who was always sympathetic in his relations to the world and people, who never lost his smile and could often be very witty, who possessed a strong sense of responsibility and dedication to his job (3).&lt;br /&gt;
 &lt;br /&gt;
It was soon after this realization that he wrote “The Metamorphosis,” which is how he views the life he must escape. He was noted as saying: “The taste for describing my dreamlike inner existence has pushed everything into the background where it has atrophied in a terrifying way and does not cease to atrophy. Nothing else can satisfy me” (Baumer 3). By morphing Gregory into a bug, instead of a happy child, he is giving the reader an image of how he sees himself. &lt;br /&gt;
&lt;br /&gt;
Both Kafka and Gregory are trapped by their daily reality and dreams of freedom, just as both are destined to die a lonely and tortured death through their metamorphosis. Kafka, who always thought in images that have a powerful impact, was first and foremost a poet. “Kafka’s dreamworlds will reveal themselves as realities only to those who dare gaze into the terrifying depths of our age. The dream is only denser reality” (Baumer 11).&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Gregory Samsa===&lt;br /&gt;
A traveling salesman responsible for providing for his family. His metamorphosis into a insect leaves a stuggle between his human mind and insect needs. The metamorphosis also strengthens his family at the end.&lt;br /&gt;
&lt;br /&gt;
===Mother===&lt;br /&gt;
Gregory&#039;s mother seems to be the weakest and hit the hardest by her son’s metamorphosis. The effect of this metamorphosis on her health is terrible. Every time she sees him, she has some sort of panic attack. Gregory’s father and sister try to protect his mother from him.&lt;br /&gt;
&lt;br /&gt;
===Father===&lt;br /&gt;
Gregor&#039;s father more less plays the role of dictator in the story and this is due to his hostilities and interpersonal power dynamics in the family, This is evident with passages such as, &amp;quot;His father looked hostile and clenched a fist as if to force Gregory back into his room;&amp;quot; (1973). Some would describe his father as &amp;quot;A slouching, defeated man whose business failure has seemingly sapped his vitality, Gregor&#039;s father finds new confidence and better posture once the economic necessity engendered by Gregor&#039;s misfortune forces him to work again. His fruit-flinging fit of rage is the catalyst for Gregor&#039;s declining health and eventual demise (Lichtenstein). Even though Gregor is the bread-winner and provider of the family, the Samsas are still a patriarch type of family.&lt;br /&gt;
&lt;br /&gt;
===Grete===&lt;br /&gt;
The sister of Gregory Samsa who feeds him and takes care of him.&lt;br /&gt;
&lt;br /&gt;
===The lodgers===&lt;br /&gt;
Rent out a room in the Samsa&#039;s flat.&lt;br /&gt;
&lt;br /&gt;
==Literary Interpertation==&lt;br /&gt;
Gregory ultimately becomes what his job is, a bug. He pesters and bugs his clients, just like a bug does to anyone else. It can also be psychoanalytically interpreted as the prevention of “the imminent rebellion of the son against the father. Gregory had become strong as a result of his father&#039;s failure. He crippled his father&#039;s self-esteem and took over the father&#039;s position in the family. After the catastrophe, the same sequence takes place in reverse: son becomes weak, and father kills him” (Coulehan).&lt;br /&gt;
&lt;br /&gt;
==Study Questions==&lt;br /&gt;
#What sort of bug does Gregory Samsa change into overnight?&lt;br /&gt;
#What is the significance of Gregory&#039;s job? How does his job effect his family?&lt;br /&gt;
#How does the chief clerk from Gregory&#039;s job act towards the Samsa&#039;s and in general about the entire situation?&lt;br /&gt;
#What two people does Gregory think would be the &amp;quot;strongest&amp;quot; and most able to help get him out of bed in the morning? What do you think that this signifies? &lt;br /&gt;
#What family member feeds Gregory after he is changed into a bug?&lt;br /&gt;
#What is the outside weather like during the &amp;quot;Metamorphosis&amp;quot;? Does this climate help set the mood at all?&lt;br /&gt;
#What type of relationship does Gregory have with his sister Meg? How would you describe it?&lt;br /&gt;
#How does Gregory die at the end of &amp;quot;The Metamorphosis&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
==External Links==&lt;br /&gt;
http://www.sparknotes.com/lit/metamorph/&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
Altshuler, Roman. &amp;quot;GradeSaver: ClassicNote: The Metamorphosis - Major Themes.&amp;quot; www.gradesaver.com. 17 April 2006. GradeSaver. 17 April 2006 &amp;lt;http://www.gradesaver.com/classicnotes/titles/metamorphosis/themes.html&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
Baumer, Franz. &#039;&#039;Franz Kafka&#039;&#039;. New York: Frederick Ungar Publishing Co., 1971.&lt;br /&gt;
&lt;br /&gt;
Bloom, Harold. “The Metamorphosis”. &#039;&#039;Modern Critical Interpretations&#039;&#039;. New York: Chelsea House Publishers, 1988.&lt;br /&gt;
&lt;br /&gt;
Coulehan, Jack.  &amp;quot;The Metamorphosis&amp;quot;. Bantam (New York)1997. &amp;lt;http://mchip00.nyu.edu/lit-med/lit-med-db/webdocs/webdescrips/kafka98-des-.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Hughes, Katherine. &amp;quot;Seperate and Alone: Alienation as a Central Theme in Tolstoy&#039;s The Death of Ivan Ilyich and Kafka&#039;s Metamorphosis.&amp;quot; 9 November 2002. 17 April 2006. &amp;lt;http://www.gradesaver.com/classicnotes/titles/metamorphosis/essay1.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Fleissner, Robert F. &amp;quot;Is Gregor Samsa a Bed Bug? Kafka and Dickens Revisited.&amp;quot; &#039;&#039;Studies in Short Fiction&#039;&#039;. Vol. 22, Issue 2 (1985): p 225.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Novella&amp;quot;. Wikipedia. 11 April 2006. Wikimedia Foundation, Inc. 17 April 2006.&lt;br /&gt;
&amp;lt;http://en.wikipedia.org/wiki/Novella&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Kafka&#039;s &#039;The Metamorphosis&#039; &amp;quot;. Ed. Archer, Lincoln. 25 October 2004. [http://www.bbc.co.uk/home/d/ BBC]. 17 April 2006. &lt;br /&gt;
&amp;lt;http://www.bbc.co.uk/dna/h2g2/A3023065&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
Rowe, Michael.  &amp;quot;Metamorphosis: Defending the Human.&amp;quot; Literature In Medicine. Baltimore: Fall 2002. vol 21, 264-281&lt;br /&gt;
&lt;br /&gt;
Lichtenstein, Jesse. &amp;quot;SparkNote on The Metamorphosis&amp;quot;. 16 April 2006. 17 Apr. 2006. &amp;lt;http://www.sparknotes.com/lit/metamorph/characters.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=The_Metamorphosis&amp;diff=6897</id>
		<title>The Metamorphosis</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=The_Metamorphosis&amp;diff=6897"/>
		<updated>2006-04-17T17:44:25Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Loss of Humanity */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Summary==&lt;br /&gt;
Gregory Samsa is a traveling salesman who financially supports his family. He wakes up in the morning to find out he has been transformed into a Dung Beetle. He is in shock after his reality sets in and tries to figure out how he is going to get to work. Although they try to assimilate the change, his family is horrified and keeps Gregory locked in his room. Gregory eventually dies, leaving his family free.&lt;br /&gt;
&lt;br /&gt;
==Study Guide==&lt;br /&gt;
*[[The Metamorphosis: Chapter 1|Chapter 1]]&lt;br /&gt;
*[[The Metamorphosis: Chapter 2|Chapter 2]]&lt;br /&gt;
*[[The Metamorphosis: Chapter 3|Chapter 3]]&lt;br /&gt;
&lt;br /&gt;
===Chapter 1 Summary===&lt;br /&gt;
The first chapter of The Metamorphosis is the chapter that Gregory Samsa wakes up to find that he has morphed into a bug. The bug is never truly revealed and Kafka wanted it to be that way. Kafka said that a &amp;quot;concrete image would be too distracting and shut off sympathy&amp;quot; (Fleissner 225), so the true identity of the bug is left up to the reader. &lt;br /&gt;
&lt;br /&gt;
Gregory&#039;s parents worry about him when he has not gotten up to go to work, so his family goes to his room and then Gregory&#039;s chief clerk comes to his house to see why Gregory has not come to work. Gregory hears that that the clerk has come to check on him so he tries to make it out of his room by turning the key with his mouth and when he opens door, he frightens his family and the clerk, sending the clerk running and sends his father into a frenzied state to put Gregory back in his room. Gregory’s mother faints when she sees him. His family stays away from him, careful not to disturb him or disturb themselves. Gregory eventually loses his human voice and takes on all appearances and actions of a bug. The chapter ends when “The door was banged to with the stick, and at last there was silence” (1976). This is when Gregory’s father successfully shoves him back to his room away from the rest of the family for the time being. &lt;br /&gt;
&lt;br /&gt;
===Chapter 3 Summary===&lt;br /&gt;
&lt;br /&gt;
It has been a month since Gregory’s injury form the apple.  He now resembles an “elderly invalid” and has trouble with mobility.  Gregory’s parents and sister all have jobs now; his mother works as a seamstress, his father works at the bank and his sister works as a shop assistance.  A new maid has also been hired.  Gregory spends most of his days and nights sleeping and thinking about his family and his former job.  His sister Meg begins spending less time with him and his appetite has begun to deplete.  Three lodgers come to stay at his house.  While they are there, the door where Gregory can see out of stays shut so he can not see out.  One night, Meg plays the violin for the men.  The door that is usually shut was left open by the maid and Gregory peeps out.  The middle lodger spots him and is grossed out.  He gives notice to Gregory’s parents that they will be leaving and that they do not intend to pay for their stay because of the filthy conditions.  The next morning, the maid goes in to clean Gregory’s room and finds him dead.  She informs his family and they decide to move to a smaller, less expensive apartment.  The chapter ends with talk of finding Meg a husband.&lt;br /&gt;
&lt;br /&gt;
==Major Themes==&lt;br /&gt;
&lt;br /&gt;
===Alienation===&lt;br /&gt;
The theme of alienation plays a major role in the story because Gregory is alienated from his family and society before the metamorphosis occurs and even more so afterwards. Kafka uses the theme of alienation in this story to &amp;quot;comment on the human need to experience love and acceptance&amp;quot; (Hughes). Gregory&#039;s mother tells his boss when they first discover that something is wrong, &amp;quot;He&#039;s not well, sir, you can take it from me. What else would make him miss his train? Why, the boy thinks of nothing but his work! It makes me quite cross that he never goes out in the evening...&amp;quot; (1970). Before the metamorphosis, Gregory&#039;s work is what alienates him from his family and society.&lt;br /&gt;
&lt;br /&gt;
After the metamorphosis, however, it is his distinct features that alienate him. One example of the alienation is that his family locks him in his bedroom. Gregory is not allowed to be a part of the family. Gregory then has to make the adjustment from being a man in the working world and traveling everyday, to being a prisoner in his own bedroom (Hughes). Another way that Gregory&#039;s family alienates him is that when they talk about him, they openly talk about his features in front of him because they think that he cannot understand what they are saying. &amp;quot;If he understood what we said...we might be able to come to an arrangement with him. But as things are...&amp;quot; (1995). They refer to Gregory as &amp;quot;it&amp;quot; rather than by his name. &amp;quot;It has to go...it&#039;s the only way, father. You must just try to get out of the habit of thinking that it&#039;s Gregory&amp;quot; (1995). In this way, the reader finds out that the family has stopped acknowledging Gregory as their son. The family also treats Gregory like an animal by the way that they feed him. Gregory&#039;s sister would bring in scraps from the table that the family wouldn&#039;t eat to feed him. &amp;quot;She brought him a whole selection of things, all laid out on an old newspaper, to see what he liked. There were some old half rotten vegetables; the bones from supper, covered with congealed white sauce; some raisins and almonds; a piece of cheese...two days old; a slice of dry bread...&amp;quot; (1978). The family treated him like an animal, rather than their son who got sick and needed his family to look after him.&lt;br /&gt;
&lt;br /&gt;
===Novella===&lt;br /&gt;
Technically a theme, but more of a genre so to speak, that is unknown to most of us present day readers of Kafka is novella. &amp;quot;A novella is a short novel; a narrative work of [http://en.wikipedia.org/wiki/Prose prose] fiction somewhat longer than a short story but shorter than a novel. A common length is about 50 to 100 pages. The extra length is generally used for more character development than is possible in a short story, but without the much greater character and plot development of a novel. Novellas often are characterized by satire or moral teaching&amp;quot; (Wikipedia). &lt;br /&gt;
&lt;br /&gt;
Satire: This is clearly evident as &amp;quot;[http://litmuse.maconstate.edu/litwiki/index.php/The_Metamorphosis#Summary The Metamorphosis] is obviously a story about alienation. Gregor&#039;s life is dictated by his dead-end job and family responsibilities to the extent that even when he travels to different towns, he prefers to stay in his hotel room studying train timetables rather than experience what the new location has to offer. That isolation is mirrored in his relationship with his family, for whom he is the bread-winner but from whom he locks himself away at night. This alienation becomes so pronounced that, one day, he discovers himself to be literally no longer human. Gregor&#039;s earlier sentiment is reciprocated when his family begins locking and bolting the door shut behind him in his room. Late in the story, he briefly considers what it means to be &#039;human&#039;; if he can be so moved by his sister&#039;s music then surely he cannot be an animal. And ultimately, his acceptance that he must go shows an act of genuine humanity&amp;quot; (Archer).&lt;br /&gt;
&lt;br /&gt;
Moral Teaching: Try interpreting the story without Gregor&#039;s transformation. &amp;quot;In this interpretation, the other characters in the story would not see a man-sized beetle. Instead, they see a man so alienated from reality that he chooses to reject it totally. He is still a man, the same man they saw the previous day, but now he is crawling awkwardly on the floor and squeaking rather than speaking. He would prefer the shame of living as an insect to the hopelessness of living as a man. He would rather live in squalor and eat scraps from the rubbish than deal with the mind-numbing sameness of his life and accept responsibility for changing it. The abhorrence the family displays upon seeing him would still be the same - perhaps it would be even greater if they still just saw a man. They would be forced to accept the situation in the same way; still hoping [http://litmuse.maconstate.edu/litwiki/index.php/The_Metamorphosis#Gregory_Samsa Gregor] will put himself right before finally admitting the man they knew will never return. As nightmarish as the scenario presented in the book is, maybe the only thing worse than inexplicably transforming into a giant bug overnight is wishing you had&amp;quot; (Archer).&lt;br /&gt;
&lt;br /&gt;
===Reversal of Roles===&lt;br /&gt;
&lt;br /&gt;
At the begining Gregory is the one who supports his family.  He is bringing home the money while his father sits in his chair and sleeps.  This may have &amp;quot;crippled the father&#039;s self-esteem because he took over the father&#039;s position in the family&amp;quot; (Coulehan).  After Gregory&#039;s transformation, the roles reversed and the father re-assumes his positon as the provider forthe family.  Gregory now becomes weak and his father kills him.&lt;br /&gt;
&lt;br /&gt;
===Loss of Humanity===&lt;br /&gt;
&lt;br /&gt;
The theme of humanity is shown in the story by how it is taken away from Gregor.  His humanity is slowly taken away from him throughout the story not just by his transformation into a bug.  Gregor’s first link to humanity that is taken away was that of him being the bread winner for the family.  “Gregors humanity, to the extent that his parents and sister acknowledge it, is inextricably tied to his function as economic provider.” (Rowe).  Later in the story more is pulled away when Grete begins taking objects out of his room.  This made Gregory reminisce about his human life.  “They were clearing his room out, taking everything that was dear to him…”(p.1985).  Here the last things that ever tied him to having a human existence were removed. When a person is inflicted with a severe illness it is easy for those around that person to be horrified by that person’s appearance (Rowe). The ill patient can not defend his or herself so the people around do not think about how the patient feels (Rowe). This causes the patient to lose their humanity (Rowe). Gregor is inflicted with a unique illness but the outcome is the same. The most famous occurrence of a patient losing their humanity is that of Terry Schiavo. Everybody had their own opinion of Shiavo’s fate. Schiavo could not defend herself or give her opinion of her fate. That situation was turned into a political circus and ultimately stripped Schiavo of her humanity. Rowe states that &amp;lt;i&amp;gt;The Metamorphosis&amp;lt;/i&amp;gt; warns against this treatment of people with illnesses.&lt;br /&gt;
&lt;br /&gt;
===Materialistic===&lt;br /&gt;
&lt;br /&gt;
Modern Society is leading us down a path to care more about the material things rather than the things that truly matter.  Gregory Samsa, the one person who cared more about his family than money, worked long hours at a job that he disliked not because of his love for the job, but so that his family could have a good life.  His family on the other hand was enjoying a work free life.  Mankind gets so caught up in the bureaucracy of society that we sometimes forget what what matters most.  We get jobs so that we can buy the materialistic things we desire.  This need for money and material things can change our mindset and forget what is truly important in our lives.  In, The Metamorphosis, Gregory turns into some sort of insect, while this is something that is very dramatic and would be very hard to deal with, Kafka is trying to show how Gregory’s family rejects him, not only because of his appearance but because he can no longer go to work, no longer will his family be able live off the income he generates, no more material things without a little hard work.  After the metamorphosis Gregory will no longer be able to fit into society, therefore his family begins to shun him.  Not one of his family members ever tries to find out what happened and what could be done to fix it.   One by one Gregory’s family members grow further away from him, forgetting all of the selfless deeds he did for all of them.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Gregory Samsa===&lt;br /&gt;
A traveling salesman responsible for providing for his family. His metamorphosis into a insect leaves a stuggle between his human mind and insect needs.&lt;br /&gt;
&lt;br /&gt;
===Mother===&lt;br /&gt;
Gregory&#039;s mother seems to be the weakest and hit the hardest by her son’s metamorphosis. The effect of this metamorphosis on her health is terrible. Every time she sees him, she has some sort of panic attack. Gregory’s father and sister try to protect his mother from him.&lt;br /&gt;
&lt;br /&gt;
===Father===&lt;br /&gt;
&lt;br /&gt;
===Grete===&lt;br /&gt;
The sister of Gregory Samsa who feeds him and takes care of him.&lt;br /&gt;
&lt;br /&gt;
==Study Questions==&lt;br /&gt;
#What sort of bug does Gregory Samsa change into overnight?&lt;br /&gt;
#What is the significance of Gregory&#039;s job? How does his job effect his family?&lt;br /&gt;
#How does the chief clerk from Gregory&#039;s job act towards the Samsa&#039;s and in general about the entire situation?&lt;br /&gt;
#What two people does Gregory think would be the &amp;quot;strongest&amp;quot; and most able to help get him out of bed in the morning? What do you think that this signifies? &lt;br /&gt;
#What family member feeds Gregory after he is changed into a bug?&lt;br /&gt;
#What is the outside weather like during the &amp;quot;Metamorphosis&amp;quot;? Does this climate help set the mood at all?&lt;br /&gt;
#What type of relationship does Gregory have with his sister Meg? How would you describe it?&lt;br /&gt;
#How does Gregory die at the end of &amp;quot;The Metamorphosis&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
==External Links==&lt;br /&gt;
http://www.sparknotes.com/lit/metamorph/&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
Coulehan, Jack.  &amp;quot;The Metamorphosis&amp;quot;.  Bantam (New York)1997.&lt;br /&gt;
&lt;br /&gt;
Hughes, Katherine. &amp;quot;Seperate and Alone: Alienation as a Central Theme in Tolstoy&#039;s The Death of Ivan Ilyich and Kafka&#039;s Metamorphosis.&amp;quot; 9 November 2002. 17 April 2006. &amp;lt;http://www.gradesaver.com/classicnotes/titles/metamorphosis/essay1.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Fleissner, Robert F. &amp;quot;Is Gregor Samsa a Bed Bug? Kafka and Dickens Revisited.&amp;quot; &#039;&#039;Studies in Short Fiction&#039;&#039;. Vol. 22, Issue 2 (1985): p 225.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Novella&amp;quot;. Wikipedia. 11 April 2006. Wikimedia Foundation, Inc. 17 April 2006.&lt;br /&gt;
&amp;lt;http://en.wikipedia.org/wiki/Novella&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Kafka&#039;s &#039;The Metamorphosis&#039; &amp;quot;. Ed. Archer, Lincoln. 25 October 2004. [http://www.bbc.co.uk/home/d/ BBC]. 17 April 2006. &lt;br /&gt;
&amp;lt;http://www.bbc.co.uk/dna/h2g2/A3023065&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
Rowe, Michael.  &amp;quot;Metamorphosis: Defending the Human.&amp;quot; Literature In Medicine. Baltimore: Fall 2002. vol 21, 264-281&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=The_Metamorphosis&amp;diff=6895</id>
		<title>The Metamorphosis</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=The_Metamorphosis&amp;diff=6895"/>
		<updated>2006-04-17T17:41:03Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Humanity */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Summary==&lt;br /&gt;
Gregory Samsa is a traveling salesman who financially supports his family. He wakes up in the morning to find out he has been transformed into a Dung Beetle. He is in shock after his reality sets in and tries to figure out how he is going to get to work. Although they try to assimilate the change, his family is horrified and keeps Gregory locked in his room. Gregory eventually dies, leaving his family free.&lt;br /&gt;
&lt;br /&gt;
==Study Guide==&lt;br /&gt;
*[[The Metamorphosis: Chapter 1|Chapter 1]]&lt;br /&gt;
*[[The Metamorphosis: Chapter 2|Chapter 2]]&lt;br /&gt;
*[[The Metamorphosis: Chapter 3|Chapter 3]]&lt;br /&gt;
&lt;br /&gt;
===Chapter 1 Summary===&lt;br /&gt;
The first chapter of The Metamorphosis is the chapter that Gregory Samsa wakes up to find that he has morphed into a bug. The bug is never truly revealed and Kafka wanted it to be that way. Kafka said that a &amp;quot;concrete image would be too distracting and shut off sympathy&amp;quot; (Fleissner 225), so the true identity of the bug is left up to the reader. &lt;br /&gt;
&lt;br /&gt;
Gregory&#039;s parents worry about him when he has not gotten up to go to work, so his family goes to his room and then Gregory&#039;s chief clerk comes to his house to see why Gregory has not come to work. Gregory hears that that the clerk has come to check on him so he tries to make it out of his room by turning the key with his mouth and when he opens door, he frightens his family and the clerk, sending the clerk running and sends his father into a frenzied state to put Gregory back in his room. Gregory’s mother faints when she sees him. His family stays away from him, careful not to disturb him or disturb themselves. Gregory eventually loses his human voice and takes on all appearances and actions of a bug. The chapter ends when “The door was banged to with the stick, and at last there was silence” (1976). This is when Gregory’s father successfully shoves him back to his room away from the rest of the family for the time being. &lt;br /&gt;
&lt;br /&gt;
===Chapter 3 Summary===&lt;br /&gt;
&lt;br /&gt;
It has been a month since Gregory’s injury form the apple.  He now resembles an “elderly invalid” and has trouble with mobility.  Gregory’s parents and sister all have jobs now; his mother works as a seamstress, his father works at the bank and his sister works as a shop assistance.  A new maid has also been hired.  Gregory spends most of his days and nights sleeping and thinking about his family and his former job.  His sister Meg begins spending less time with him and his appetite has begun to deplete.  Three lodgers come to stay at his house.  While they are there, the door where Gregory can see out of stays shut so he can not see out.  One night, Meg plays the violin for the men.  The door that is usually shut was left open by the maid and Gregory peeps out.  The middle lodger spots him and is grossed out.  He gives notice to Gregory’s parents that they will be leaving and that they do not intend to pay for their stay because of the filthy conditions.  The next morning, the maid goes in to clean Gregory’s room and finds him dead.  She informs his family and they decide to move to a smaller, less expensive apartment.  The chapter ends with talk of finding Meg a husband.&lt;br /&gt;
&lt;br /&gt;
==Major Themes==&lt;br /&gt;
&lt;br /&gt;
===Alienation===&lt;br /&gt;
The theme of alienation plays a major role in the story because Gregory is alienated from his family and society before the metamorphosis occurs and even more so afterwards. Kafka uses the theme of alienation in this story to &amp;quot;comment on the human need to experience love and acceptance&amp;quot; (Hughes). Gregory&#039;s mother tells his boss when they first discover that something is wrong, &amp;quot;He&#039;s not well, sir, you can take it from me. What else would make him miss his train? Why, the boy thinks of nothing but his work! It makes me quite cross that he never goes out in the evening...&amp;quot; (1970). Before the metamorphosis, Gregory&#039;s work is what alienates him from his family and society.&lt;br /&gt;
&lt;br /&gt;
After the metamorphosis, however, it is his distinct features that alienate him. One example of the alienation is that his family locks him in his bedroom. Gregory is not allowed to be a part of the family. Gregory then has to make the adjustment from being a man in the working world and traveling everyday, to being a prisoner in his own bedroom (Hughes). Another way that Gregory&#039;s family alienates him is that when they talk about him, they openly talk about his features in front of him because they think that he cannot understand what they are saying. &amp;quot;If he understood what we said...we might be able to come to an arrangement with him. But as things are...&amp;quot; (1995). They refer to Gregory as &amp;quot;it&amp;quot; rather than by his name. &amp;quot;It has to go...it&#039;s the only way, father. You must just try to get out of the habit of thinking that it&#039;s Gregory&amp;quot; (1995). In this way, the reader finds out that the family has stopped acknowledging Gregory as their son. The family also treats Gregory like an animal by the way that they feed him. Gregory&#039;s sister would bring in scraps from the table that the family wouldn&#039;t eat to feed him. &amp;quot;She brought him a whole selection of things, all laid out on an old newspaper, to see what he liked. There were some old half rotten vegetables; the bones from supper, covered with congealed white sauce; some raisins and almonds; a piece of cheese...two days old; a slice of dry bread...&amp;quot; (1978). The family treated him like an animal, rather than their son who got sick and needed his family to look after him.&lt;br /&gt;
&lt;br /&gt;
===Novella===&lt;br /&gt;
Technically a theme, but more of a genre so to speak, that is unknown to most of us present day readers of Kafka is novella. &amp;quot;A novella is a short novel; a narrative work of [http://en.wikipedia.org/wiki/Prose prose] fiction somewhat longer than a short story but shorter than a novel. A common length is about 50 to 100 pages. The extra length is generally used for more character development than is possible in a short story, but without the much greater character and plot development of a novel. Novellas often are characterized by satire or moral teaching&amp;quot;(Wikipedia). &lt;br /&gt;
&lt;br /&gt;
Satire: This is clearly evident as &amp;quot;[http://litmuse.maconstate.edu/litwiki/index.php/The_Metamorphosis#Summary The Metamorphosis] is obviously a story about alienation. Gregor&#039;s life is dictated by his dead-end job and family responsibilities to the extent that even when he travels to different towns, he prefers to stay in his hotel room studying train timetables rather than experience what the new location has to offer. That isolation is mirrored in his relationship with his family, for whom he is the bread-winner but from whom he locks himself away at night. This alienation becomes so pronounced that, one day, he discovers himself to be literally no longer human. Gregor&#039;s earlier sentiment is reciprocated when his family begins locking and bolting the door shut behind him in his room. Late in the story, he briefly considers what it means to be &#039;human&#039;; if he can be so moved by his sister&#039;s music then surely he cannot be an animal. And ultimately, his acceptance that he must go shows an act of genuine humanity&amp;quot; (BBC).&lt;br /&gt;
&lt;br /&gt;
Moral Teaching: Try interpreting the story without Gregor&#039;s transformation. &amp;quot;In this interpretation, the other characters in the story would not see a man-sized beetle. Instead, they see a man so alienated from reality that he chooses to reject it totally. He is still a man, the same man they saw the previous day, but now he is crawling awkwardly on the floor and squeaking rather than speaking. He would prefer the shame of living as an insect to the hopelessness of living as a man. He would rather live in squalor and eat scraps from the rubbish than deal with the mind-numbing sameness of his life and accept responsibility for changing it. The abhorrence the family displays upon seeing him would still be the same - perhaps it would be even greater if they still just saw a man. They would be forced to accept the situation in the same way; still hoping [http://litmuse.maconstate.edu/litwiki/index.php/The_Metamorphosis#Gregory_Samsa Gregor] will put himself right before finally admitting the man they knew will never return. As nightmarish as the scenario presented in the book is, maybe the only thing worse than inexplicably transforming into a giant bug overnight is wishing you had&amp;quot; (BBC).&lt;br /&gt;
&lt;br /&gt;
===Reversal of Roles===&lt;br /&gt;
&lt;br /&gt;
At the begining Gregory is the one who supports his family.  He is bringing home the money while his father sits in his chair and sleeps.  This may have &amp;quot;crippled the father&#039;s self-esteem because he took over the father&#039;s position in the family&amp;quot; (Coulehan).  After Gregory&#039;s transformation, the roles reversed and the father re-assumes his positon as the provider forthe family.  Gregory now becomes weak and his father kills him.&lt;br /&gt;
&lt;br /&gt;
===Loss of Humanity===&lt;br /&gt;
&lt;br /&gt;
The theme of humanity is shown in the story by how it is taken away from Gregor.  His humanity is slowly taken away from him throughout the story not just by his transformation into a bug.  Gregor’s first link to humanity that is taken away was that of him being the bread winner for the family.  “Gregors humanity, to the extent that his parents and sister acknowledge it, is inextricably tied to his function as economic provider.” (Rowe).  Later in the story more is pulled away when Grete begins taking objects out of his room.  This made Gregory reminisce about his human life.  “They were clearing his room out, taking everything that was dear to him…”(p.1985).  Here the last things that ever tied him to having a human existence were removed. When a person is inflicted with a severe illness it is easy for those around that person to be horrified by that person’s appearance (Rowe). The ill patient can not defend his or herself so the people around do not think about how the patient feels (Rowe). This causes the patient to lose their humanity (Rowe). Gregor is inflicted with a unique illness but the outcome is the same. The most famous occurrence of a patient losing their humanity is that of Terry Schiavo. Everybody had their own opinion of Shiavo’s fate. Schiavo could not defend herself or give her opinion of her fate. That situation was turned into a political circus and ultimately stripped Schiavo of her humanity. Rowe states that The Metamorphosis warns against this treatment of people with illnesses.&lt;br /&gt;
&lt;br /&gt;
===Materialistic===&lt;br /&gt;
&lt;br /&gt;
Modern Society is leading us down a path to care more about the material things rather than the things that truly matter.  Gregory Samsa, the one person who cared more about his family than money, worked long hours at a job that he disliked not because of his love for the job, but so that his family could have a good life.  His family on the other hand was enjoying a work free life.  Mankind gets so caught up in the bureaucracy of society that we sometimes forget what what matters most.  We get jobs so that we can buy the materialistic things we desire.  This need for money and material things can change our mindset and forget what is truly important in our lives.  In, The Metamorphosis, Gregory turns into some sort of insect, while this is something that is very dramatic and would be very hard to deal with, Kafka is trying to show how Gregory’s family rejects him, not only because of his appearance but because he can no longer go to work, no longer will his family be able live off the income he generates, no more material things without a little hard work.  After the metamorphosis Gregory will no longer be able to fit into society, therefore his family begins to shun him.  Not one of his family members ever tries to find out what happened and what could be done to fix it.   One by one Gregory’s family members grow further away from him, forgetting all of the selfless deeds he did for all of them.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Gregory Samsa===&lt;br /&gt;
A traveling salesman responsible for providing for his family. His metamorphosis into a insect leaves a stuggle between his human mind and insect needs.&lt;br /&gt;
&lt;br /&gt;
===Mother===&lt;br /&gt;
Gregory&#039;s mother seems to be the weakest and hit the hardest by her son’s metamorphosis. The effect of this metamorphosis on her health is terrible. Every time she sees him, she has some sort of panic attack. Gregory’s father and sister try to protect his mother from him.&lt;br /&gt;
&lt;br /&gt;
===Father===&lt;br /&gt;
&lt;br /&gt;
===Grete===&lt;br /&gt;
The sister of Gregory Samsa who feeds him and takes care of him.&lt;br /&gt;
&lt;br /&gt;
==Study Questions==&lt;br /&gt;
#What sort of bug does Gregory Samsa change into overnight?&lt;br /&gt;
#What is the significance of Gregory&#039;s job? How does his job effect his family?&lt;br /&gt;
#How does the chief clerk from Gregory&#039;s job act towards the Samsa&#039;s and in general about the entire situation?&lt;br /&gt;
#What two people does Gregory think would be the &amp;quot;strongest&amp;quot; and most able to help get him out of bed in the morning? What do you think that this signifies? &lt;br /&gt;
#What family member feeds Gregory after he is changed into a bug?&lt;br /&gt;
#What is the outside weather like during the &amp;quot;Metamorphosis&amp;quot;? Does this climate help set the mood at all?&lt;br /&gt;
#What type of relationship does Gregory have with his sister Meg? How would you describe it?&lt;br /&gt;
#How does Gregory die at the end of &amp;quot;The Metamorphosis&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
==External Links==&lt;br /&gt;
http://www.sparknotes.com/lit/metamorph/&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
Coulehan, Jack.  &amp;quot;The Metamorphosis&amp;quot;.  Bantam (New York)1997.&lt;br /&gt;
&lt;br /&gt;
Hughes, Katherine. &amp;quot;Seperate and Alone: Alienation as a Central Theme in Tolstoy&#039;s The Death of Ivan Ilyich and Kafka&#039;s Metamorphosis.&amp;quot; 9 November 2002. 17 April 2006. &amp;lt;http://www.gradesaver.com/classicnotes/titles/metamorphosis/essay1.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Fleissner, Robert F. &amp;quot;Is Gregor Samsa a Bed Bug? Kafka and Dickens Revisited.&amp;quot; &#039;&#039;Studies in Short Fiction&#039;&#039;. Vol. 22, Issue 2 (1985): p 225.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Novella&amp;quot;. Wikipedia. 11 April 2006. Wikimedia Foundation, Inc. 17 April 2006.&lt;br /&gt;
&amp;lt;http://en.wikipedia.org/wiki/Novella&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Kafka&#039;s &#039;The Metamorphosis&#039; &amp;quot;. Ed. Archer, Lincoln. 25 October 2004. [http://www.bbc.co.uk/home/d/ BBC]. 17 April 2006. &lt;br /&gt;
&amp;lt;http://www.bbc.co.uk/dna/h2g2/A3023065&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
Rowe, Michael.  &amp;quot;Metamorphosis: Defending the Human.&amp;quot; Literature In Medicine. Baltimore: Fall 2002. vol 21, 264-281&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Faust:_Walpurgis_Night%27s_Dream;_or_Oberon_and_Titania%27s_Golden_Wedding&amp;diff=5661</id>
		<title>Faust: Walpurgis Night&#039;s Dream; or Oberon and Titania&#039;s Golden Wedding</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Faust:_Walpurgis_Night%27s_Dream;_or_Oberon_and_Titania%27s_Golden_Wedding&amp;diff=5661"/>
		<updated>2006-03-02T23:27:39Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Summary==&lt;br /&gt;
==Notes==&lt;br /&gt;
==Commentary==&lt;br /&gt;
==Study Questions==&lt;br /&gt;
==External Resources==&lt;br /&gt;
&lt;br /&gt;
[http://www.wsu.edu/~brians/hum_303/faust.html#walpurgis Faust, Walpurgis Night]&lt;br /&gt;
&lt;br /&gt;
[http://www.ucalgary.ca/~esleben/faust/goethe/historyandliterature.html#walpurgis Historical and Literary Refrences]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
----&lt;br /&gt;
[[Faust]] | [[Faust: An Overcast Day, a Field|An Overcast Day, a Field]] &amp;gt;&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Faust:_Prologue_in_Heaven&amp;diff=8884</id>
		<title>Faust: Prologue in Heaven</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Faust:_Prologue_in_Heaven&amp;diff=8884"/>
		<updated>2006-03-02T20:11:02Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Commentary */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Summary==&lt;br /&gt;
The Lord and the Heavenly Host converse with [[Mephistopheles]]. The Archangels, Raphael, Gabriel, and Michael first praise creation, remarking on its order, continuity, mystery, and power.  The Lord agrees to allow Mephistopheles to tempt Faust, and He futher agrees not to interfere: &amp;quot;As long as man strives, he is bound to err&amp;quot; (l. 77), but that a &amp;quot;good man still knows which road is the right one&amp;quot; (l. 89).&lt;br /&gt;
&lt;br /&gt;
==Notes==&lt;br /&gt;
&amp;quot;The Prologue in Heaven&amp;quot; is patterned on the [http://www.cliffsnotes.com/WileyCDA/LitNote/id-103,pageNum-42.html Book of Job]: essentially a meeting between God and Satan wherein the two make a wager: God allows Satan to test Job in order to prove that the latter&#039;s devotion is not based on materialistic reward. Goethe&#039;s The Lord seems to be closest to the image of [http://www.newadvent.org/cathen/08329a.htm Yahweh] in the Old Testament: one who demands that the righteous fear God and shun evil, yet also a bit easier going. Even though the original legend of Doctor Faustus was published in 1587, Goethe sets his play in latter 17th century, and its creation spans the 18th century (Weigand 69). This was a time of change — of revolt and revolution, where the individual took center stage (Heller 94). During this time, Heller writes, people believed that demons, devils, and spirits took human and animal forms, rather than their figurative dissemination of today (94).  &lt;br /&gt;
&lt;br /&gt;
===Lines 1-28: The Heavenly Host ===&lt;br /&gt;
[[Image:Ptolemaic.gif|thumb|right|Ptolemaic Universe]]Spoken by the [http://www.newadvent.org/cathen/01476d.htm Heavenly Host]: [http://www.newadvent.org/cathen/12640b.htm Raphael], [http://www.newadvent.org/cathen/06330a.htm Gabriel], and [http://www.newadvent.org/cathen/10275b.htm Michael], respectively. These lines celebrate the Lord&#039;s Creation in all its sublime wonder. Raphael, representing the heavens,  praises the [http://home22.inet.tele.dk/hightower/spheres.htm harmony of the spheres] (the harmony of heavenly music), continuity, and order. He acknowledges that the Lord gives strength to the angels, yet remains mysterious and wonderful. He, like His creation, are solid and permanent, but remain unfathomable in many ways. The system that he is talking about is represented in the picture to the right: the [http://galileo.rice.edu/sci/theories/ptolemaic_system.html Ptolemaic], or geocentric, view of the universe. &lt;br /&gt;
&lt;br /&gt;
Gabriel narrows the scope to [http://en.wikipedia.org/wiki/Ptolemaic_system earth], the center of the universe and of the Lord&#039;s creation. He further develops an idea that Rapheal begins: that of the duality of creation: day and night, height and depth, all present together on the Lord&#039;s swiftly moving globe.&lt;br /&gt;
&lt;br /&gt;
Michael&#039;s speech concentrates on the sublime power of the Lord as it manifests itself in nature; he is often seen as representing the elements. This &amp;quot;chain of blazing energy&amp;quot; (l. 20) is both frightening and destructive to humans, who, relish the quieter times. All three echo words originally spoken by Raphael, which emphasize the mystery and permanence of creation.&lt;br /&gt;
&lt;br /&gt;
=== Lines 29-52: Mephistopheles&#039; Speech ===&lt;br /&gt;
&amp;lt;b&amp;gt;&amp;lt;i&amp;gt;de trop&amp;lt;/i&amp;gt;&amp;lt;/b&amp;gt; (l. 31) means excessive or unreasonable.&lt;br /&gt;
&lt;br /&gt;
Mephistopheles contrasts the concerns of the Heavenly Host with that of the suffering of humans. His harangue criticizes the [http://mars.wnec.edu/~grempel/courses/wc2/lectures/enlightenment.html Age of Enlightenment]&#039;s emphasis on [http://en.wikipedia.org/wiki/The_Enlightenment Reason] and the belief in the &#039;&#039;best of all possible worlds&#039;&#039;; see lines 44 and 45.&lt;br /&gt;
&lt;br /&gt;
Mephistopheles&#039; metaphor likens humans to insects; the word &amp;quot;absolute&amp;quot; in line 50 seems to be a jab at the Lord and His creation.&lt;br /&gt;
&lt;br /&gt;
=== Lines 53-115: The Lord and Mephistopheles Make a Bet ===&lt;br /&gt;
The Lord is often seen as representing the creative power of the universe; Mephistopheles, then, would be the nihilistic or desctructive force. &lt;br /&gt;
&lt;br /&gt;
The Lord begins to lose his temper, accusing Mephistopheles of being eternally accusatory. Their dialogue suggests something that never changes: Mephistopheles is eternally cynical. Yet, here he seems also comic, rather than tragic; cf. lines 56-58.&lt;br /&gt;
&lt;br /&gt;
Mephistopheles seems genuinely dissatisfied with the current state of humanity — so much so, that he doesn&#039;t even like &amp;quot;tormenting the poor ninnies&amp;quot; anymore (l. 58).&lt;br /&gt;
&lt;br /&gt;
The Lord mentions [http://aix1.uottawa.ca/%7Ejesleben/faust/fausttimeline.html Faust] for the first time in line 59 as His &amp;quot;good servant,&amp;quot; but Mephistopheles counters that Faust is &amp;quot;quite unsatisfied,&amp;quot; suggesting that the view of the universe that the Heavely Host hold cannot satisfy humans for long.&lt;br /&gt;
&lt;br /&gt;
In lines 78 through 82, Mephistopheles tells that he prefers dealing with humans while they are alive, with &amp;quot;round and rosy cheeks,&amp;quot; rather than those is Hell. It&#039;s more of a game of cat and mouse with Mephistopheles. Mephistopheles continues to answer the Lord in an irreverant and sarcastic manner.&lt;br /&gt;
&lt;br /&gt;
The &amp;quot;old aunt of mine, the famous snake&amp;quot; is an allusion to [http://www.answersingenesis.org/creation/v10/i4/snakes.asp Genesis&#039; snake] that tricks Adam and Eve into eating the forbidden fruit. The snake&#039;s punishment, given by God, is to forever crawl on its belly and eat dust.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Carte blanche&amp;quot; in line 98 literally means &amp;quot;blank check.&amp;quot; The Lord is allowing Mephistopheles to do what he wants in order to steer Faust away from the right road.&lt;br /&gt;
&lt;br /&gt;
==Commentary==&lt;br /&gt;
This first section of Goethe&#039;s celebration of human striving sets the mood for the vigorous, spirited, and critical look at Faust&#039;s striving toward self-identity even in the face of despair (Weigand 63, Heller 93). According to Heller, the grandeur and misery of striving are present in this first scene, setting the stage for Faust&#039;s journey toward self-discovery (93-94).&lt;br /&gt;
&lt;br /&gt;
Goethe&#039;s obvious [[allusion]] to the Old Testament&#039;s Book of Job suggests that this will be Faust&#039;s own test, and like Job, he will have to lose all he has in order to find his salvation.&lt;br /&gt;
&lt;br /&gt;
Implicit in the Heavenly Host&#039;s praise is the presence of light: a symbol of reason. They praise the Lord&#039;s creation, both solid and sublime, and seem to be the Lord&#039;s yes-men. Their speeches seem to be like that of a song, formal and well rehearsed.&lt;br /&gt;
&lt;br /&gt;
While the Archangels speak in an elevated tone, Mephistopheles, the spirit of negation and nothingness, apologizes for his &amp;quot;lack of eloquence&amp;quot; (l. 33) (Heller 95). Mephistopheles seems unimpressed with the Heavenly Host, and he seems somewhat put out and bothered from having to be here, like he&#039;s a regional manager being badgered by corporate. He accuses the whole host of being unrealistic: of having their heads in the clouds. He then suggests that he is more in tune with the actual lives of humans (ll. 38-39). Humanity find the world a difficult place, despite its brilliant design. Man abuses Reason, seeking to soar ever higher, but always finding himself in stark reality. The implication of his speech impunes the Lord&#039;s creation by suggesting that humans can be easily turned from the light because they are so pathetic. There seems to be an insect/worm [[motif]] throughout &#039;&#039;Faust&#039;&#039; when describing humans; look for more instances throughout the work.&lt;br /&gt;
&lt;br /&gt;
Humans (as insects) cannot help but be what they are, since the Lord made them that way. This &amp;quot;absolute&amp;quot; idea seems to be a critique of [http://earthshine.org/node/409 Neoclassicism]&#039;s belief in absolutes. [http://www.wsu.edu/~brians/hum_303/romanticism.html Romanticism] emphasized the individual and his/her striving toward an understanding of the universe, away from notions of absolutes. In many ways, Goethe&#039;s Mephistopheles suggests some aspects of the romantic hero: a soul in [http://earthshine.org/node/434 revolt], melancholy and anti-social, cynical, and bored.&lt;br /&gt;
&lt;br /&gt;
Mephistopheles has almost lost his spirit: when the world seems mostly evil, how can the devil have any fun? All we need to do is look at &amp;lt;i&amp;gt;[[Candide]]&amp;lt;/i&amp;gt; for an example of what he&#039;s talking about. The Lord almost seems sympathetic toward Mephistopheles, and mentions Faust immediately. This seems to suggest that, seemingly contrary to the orthodox notion that seeks to obliterate evil, Mephistopheles seems to be an integral part of the Lord&#039;s design; this theme will be echoed again in [[Faust: Faust&#039;s Study (1)|Faust&#039;s study]] when Faust asks Mephistopheles his name; the latter answers: &amp;quot;A humble part of that great power / Which always means evil, always does good&amp;quot; (ll. 1119-1120). Indeed, how can one be good if there exists nothing that can be pointed to as evil? Part of his duties, it seems, is to &amp;quot;prod and poke and incite [people] as a devil should,&amp;quot; says the Lord, suggesting further the necessity of &amp;quot;evil.&amp;quot; Indeed, the Lord&#039;s last words seem to suggest that he prefers the devils of the world to his own Heavenly Host. Indeed, who wouldn&#039;t?&lt;br /&gt;
&lt;br /&gt;
Faust (like all humans?) is somewhere between the Heavenly Host and Mephistopheles on a quest for self-realization. If the former symbolizes reason, then Mephistopheles must symbolize that which is animalistic, or bodily desires. While learning emphasizes the strengthening of mental faculties, Faust has not experienced this &amp;quot;earthly&amp;quot; side, as Mephistopheles suggests (l. 61). The Lord maintains that &amp;quot;My light,&amp;quot; or reason, shall lead him back to goodness, but Mephistopheles seems to think he can distract Faust from this path: thus, the bet. Weigand suggests that Faust was a symbol of man&#039;s emancipation from authority (70). Here, ironically, it takes the nihilistic Mephistopheles to animate the despairing Faust (Heller 95).&lt;br /&gt;
&lt;br /&gt;
Unlike Job, where the bet is about whether or not Job will remain pious, this bet is about whether Faust will choose the right road even while under Mephistopheles&#039; carte blanche. This heavenly wager will be [[Faust: Faust&#039;s Study (2)|echoed later]] with that between Faust and Mephistopheles; cf. ll. 1459-1470. Faust must discover his own path to salvation, through a self-realization that must walk a dangerous path, symbolic, perhaps, of the entire western world (Weigand 70-71).&lt;br /&gt;
&lt;br /&gt;
Heller suggests that Mephistopheles&#039; pronouncement &amp;quot;Dust he&#039;ll eat&amp;quot; refers to his attempt to keep humanity&#039;s eyes diverted from the realm of the heavens by distracting them with &amp;quot;the dust of temporality&amp;quot; — distract them with the desires of the moment from the eternity of true being (95). As an unwilling servant of the Lord, Mephistopheles attempts to convince humanity that they — their concerns, their striving, their desires — are nothing more than the dust they taste. Mephistopheles keeps them distracted from their &amp;quot;effort to transcend the insufficiency of all temporal satisfaction, to defeat nonentity, to make still another attempt to relate himself to essential being&amp;quot; (Heller 95).&lt;br /&gt;
&lt;br /&gt;
The scene ends with Mephistopheles praising the Lord in his own way as a decent sort who will talk with the devil. This is perhaps an important lesson of &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
==Study Questions==&lt;br /&gt;
#Is there evidence that Goethe does not intend his Heaven to be taken too seriously?&lt;br /&gt;
#Raphael mentions a &amp;quot;contest&amp;quot; that is present in the harmony of the spheres; how do we interpret this? What is he talking about?&lt;br /&gt;
#All the archangels mention motion; how do their individual treatments of it differ? Why is this significant?&lt;br /&gt;
#What is the relationship between the Lord and Mephistopheles? How does it seem to differ from His relationship with the other Heavenly Host?&lt;br /&gt;
#How does Mephistopheles describe humans? How does this differ from the Lord&#039;s view?&lt;br /&gt;
#What is Mephistopheles&#039; attitude and demeanor?&lt;br /&gt;
#The Lord calls Faust His &amp;quot;good servant&amp;quot;; what does he mean? I.e., what are the characteristics that Faust has that would make him &#039;&#039;good&#039;&#039; at this point in the drama? Hint: see the Heavenly Host.&lt;br /&gt;
#What is the specific wager that the Lord makes with Mephistopheles?&lt;br /&gt;
#The Lord says &amp;quot;As long as man strives, he is bound to err.&amp;quot; What does he mean by this, and how does it fit into the context of their discussion?&lt;br /&gt;
#What seems to be Mephistopheles&#039; role in the Lord&#039;s creation?&lt;br /&gt;
#What do Mephistopheles&#039; final words suggest about his relationship with the Lord?&lt;br /&gt;
&lt;br /&gt;
==External Resources==&lt;br /&gt;
*[http://www.bartleby.com/19/1/1004.html Prologue in Heaven] on [http://www.bartleby.com/ Bartleby]&lt;br /&gt;
*[http://www.tonykline.co.uk/PITBR/German/FaustIProl.htm Dedication] before the Prologue&lt;br /&gt;
*[http://www.octc.kctcs.edu/crunyon/CE/03-Goethe/441.htm Notes on the Prologue] by Carl Runyon; see also his [http://www.octc.kctcs.edu/crunyon/CE/03-Goethe/FaustIntro.htm Faust Intro Notes]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
*Goethe, Johann Wolfgang von. &amp;lt;i&amp;gt;Faust, Part 1&amp;lt;/i&amp;gt;. &amp;lt;i&amp;gt;The Norton Anthology of Western Literature&amp;lt;/i&amp;gt;. Vol. 2. 8th Ed. Trans. Martin Greenberg. Sarah Lawall, et al, eds. New York: W.W. Norton, 2006. [All primary text citations are taken from this edition unless otherwise noted.]&lt;br /&gt;
*Heller, Peter. &amp;quot;Faustian Striving: An Essay on Goethe&#039;s &#039;&#039;Faust&#039;&#039;.&amp;quot; Page and Barron. 93-108.&lt;br /&gt;
*Page, Alex and Leon Barron, eds. &#039;&#039;Masterpieces of Western Literature: Contemporary Essays in Interpretation&#039;&#039;. Vol. 2. Dubuque, Iowa: WM. C. Brown Book Company, 1966.&lt;br /&gt;
*Weigand, Hermann J. &amp;quot;Goethe&#039;s &#039;&#039;Faust.&#039;&#039;&amp;quot; Page and Barron. 69-92.&lt;br /&gt;
----&lt;br /&gt;
[[Faust]] | [[Faust: Night (1)|Night]] &amp;gt;&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Faust:_Walpurgis_Night%27s_Dream;_or_Oberon_and_Titania%27s_Golden_Wedding&amp;diff=5506</id>
		<title>Faust: Walpurgis Night&#039;s Dream; or Oberon and Titania&#039;s Golden Wedding</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Faust:_Walpurgis_Night%27s_Dream;_or_Oberon_and_Titania%27s_Golden_Wedding&amp;diff=5506"/>
		<updated>2006-02-27T05:55:52Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Summary==&lt;br /&gt;
==Notes==&lt;br /&gt;
==Commentary==&lt;br /&gt;
==Study Questions==&lt;br /&gt;
==External Resources==&lt;br /&gt;
==Works Cited==&lt;br /&gt;
----&lt;br /&gt;
[[Faust Summary, Commentary, Notes]] | [[Faust: An Overcast Day, a Field|An Overcast Day, a Field]] &amp;gt;&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Faust&amp;diff=5457</id>
		<title>Faust</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Faust&amp;diff=5457"/>
		<updated>2006-02-26T19:21:38Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Margarete (Gretchen) */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Faust: Part I written by [[Johann Wolfgang von Goethe]]&lt;br /&gt;
&lt;br /&gt;
==Synopsis==&lt;br /&gt;
Faust makes a deal with the devil to make his life rich in achievement.  He had accomplished so much in his studies, but still felt emptiness in his life.  Faust realizes that through all of his hard work that he is alone and has nothing to show for it.&lt;br /&gt;
	&lt;br /&gt;
As Faust sits alone in his study and contemplates his life, he is constantly wondering how he fits into the universe.  In doing so he conjures up a spirit.  When the spirit appears Faust is actually shocked when he realizes what he has done. The spirit is equally surprised.  The spirit tells Faust this in stating, “I find Superman! I come at your bidding and you are struck stupid”(528).&lt;br /&gt;
	&lt;br /&gt;
Throughout the play we discover that Faust’s father was a doctor that practiced “black magic”.  Being highly respected in his village, people looked up to him not only because of his father, but because of his education.  This is shown in the play during the Easter celebration, when several of the local peasants are glad to see Faust. He usually didn’t attend such events.  Even when the plague hit Faust helped his father, the doctor by removing bodies and the peasants remembered it.  They tell Faust that by saying, “Out they carried out many a corpse, but never yours.  Much you went through; us you saved and God saved you”(539).&lt;br /&gt;
	&lt;br /&gt;
As Faust and Wagner , a student are walking through the village they see a black poodle.  Faust immediately suspects that the dog is not what he seems. He thinks the dog is trying to cast a spell over them.  Wagner on the other hand tells Faust that it is just a dog and that he should adopt him.  Faust takes that black dog home with him, only to find out that he could not stop the dog from barking. Faust couldn’t keep the dog from barking and tells him to leave.  The poodle then turns into a demon.  Faust then tries to conjure up a spell against the creature and in doing so he states, “ Against such a creature, My first defense”(546).  Come to find out, that it is Mephistoples inside the poodle. He was trying to cast a spell over Faust.  Mephisto shows Faust his powers and promises Faust that if he joins up with him that he will live a life of privilege and wealth. Mephisto states, “I’ll walk beside you life’s long route, your good companion”(553).  Before Mephisto will become Faust loyal companion, he wants Faust to sign a contract with him.  Faust tells him that he will do whatever it takes.  Mephisto says, “In that case, an agreement is easy.  Come, dare it! Come your signature”(554).  Faust is a little upset when Mephisto asks him to sign a contract on paper and in blood, but Faust is easily persuaded into believing that it is totally innocent.  It is at this time that Faust first suspects his new friend of being more than just your average friendly spirit.&lt;br /&gt;
	&lt;br /&gt;
Mephisto decides to show Faust bit of excitement by showing him how fun his new life is going to be. He takes him to a pub.  As Mephisto and Faust enter the bar, Mephisto walks with a limp like the Devil with hooven feet. This is noticed by one of the partons in the pub, but is easily dismissed when Mephisto becomes the life of the party. The happy times are quickly over when Mephisto shows a little of his magic. The people in the pub are offended by his magic. They tell Mephisto, “You’ve got nerve, trying out on us stuff like that damned Hocus-pocus”(569)! &lt;br /&gt;
&lt;br /&gt;
Later in the play Faust and Mephisto pas a young lady and immediately Faust becomes infatuated with her. Faust tells Mephisto that he has to have the young lady (Margarete).  They devise a scheme to seduce Margarete. Mephisto states, ”This evening you will meet her neighbors”(586). Faust finally gets the chance to be alone with Margarete and she tells him of her life. She basically lost her whole family except for her brother who is a soldier. Margarete plays hard to get because she is scared of Faust, but she finally gives in.&lt;br /&gt;
&lt;br /&gt;
Faust feels betrayed by Mephisto when he tells him that he is wasting his time waiting on Margarete. Mephisto tells Faust that he has deserted Margarete. Faust reassures Margarete that he loves her. Faust then tries to give Margarete’s mother a sleeping potion so they both can be together.&lt;br /&gt;
&lt;br /&gt;
Margarete hears a rumor that a girl in her village has become pregnant. She feels sad because of how she treated the girls. Margarete states, “How full of blame I used to be, how scornful of any girl who got herself into trouble”(600)!&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
&lt;br /&gt;
==Timeline==&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Mephistopheles===&lt;br /&gt;
Mephistopheles is the antagonist in the story.  In the begininning he made a bet with the Lord that he could sway Faust away from a righteous path.  Mephistopheles tries throughout the story to sway Faust with the use of worldly pleasures to vear him away.&lt;br /&gt;
&lt;br /&gt;
===Faust===&lt;br /&gt;
In Goethe&#039;s Play, Faust is the protagonist.  Immediatly when reading the play, the reader begins to get a sense of who this character is.  Faust is man who believes in Heaven and in Hell, and also that there is a higher being, God,  and the Devil.  Faust is thought to be a smart, well-learned man by many. Though he seems to be intelligent, Faust is a bit nieve.  For example when Mephisto is attempting to strike up a deal with him for being his &amp;quot;servant&amp;quot;, Faust assumes that Mephisto will just trust that he will keep his word. But Mephisto insists that there be in writing some sort of proof of their agreement. Also, when Mephisto and Faust are walking through the dark and come across the black poodle, Faust has some sort of strange feeling about the dog, but is quickly convinced nothing of it and Mephisto talks him into taking the dog home with him.  Soon after this the poodle begins getting larger and frightening. Mephisto then appears &amp;quot;out of&amp;quot; the dog.&lt;br /&gt;
&lt;br /&gt;
===Wagner===&lt;br /&gt;
Wagner is a student of Faust&#039;s with a bad habit of being in the wrong place at the wrong time.  He is also somewhat &amp;quot;nerdy&amp;quot; and socially inept.&lt;br /&gt;
&lt;br /&gt;
===Margarete (Gretchen)===&lt;br /&gt;
Margarete is a young, modest, religious woman of a lower class than Faust. She lives with her mother and helps out around the house. She is referred to as Gretchen many times throughout the story.  Gretchen is a shortened version of her name. Faust finds Margarete attractive and tells Mephistopheles to get her for him. Margarete at first refuses the advances of Faust. However, she finally accepts Faust and thus begins her downfall. Faust gets her pregnant. Margarete is persecuted by society and cursed by her brother as he lay dying. Margarete is thrown in prison for the murder of her baby. Faust and Mephistopheles try to rescue her from the prison. However, when they find her she has gone mad. As Mephisto and Faust leave the prison a Heavenly voice says that Margarete&#039;s soul has been saved.&lt;br /&gt;
&lt;br /&gt;
===Siebel===&lt;br /&gt;
&lt;br /&gt;
===Altmayer===&lt;br /&gt;
&lt;br /&gt;
===Frosch===&lt;br /&gt;
&lt;br /&gt;
===Marthe===&lt;br /&gt;
&lt;br /&gt;
===Lieschen===&lt;br /&gt;
&lt;br /&gt;
===Valentine===&lt;br /&gt;
&lt;br /&gt;
Gretchen&#039;s brother and a soldier.  He started a fight with Faust and Mephisto after he found out about Faust getting Gretchen pregnant.  He is killed by Faust after the encounter.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
&lt;br /&gt;
===Urge for Knowledge===&lt;br /&gt;
The most significant theme in &#039;&#039;Faust&#039;&#039; is the drive for humankind to understand what they do not know.  Faust, in a way, is representing all of the human race: &amp;quot;He is able to distinguish between good and evil, right and wrong, but must make errors before he can learn and grow&amp;quot; (Campbell 257).  The human is naturally inquizative about the world and the universe. Faust is unhappy beause he can not find the answers to life, and he even contemplates suicide to end his despair.  It is his &amp;quot; urge for knowledge&amp;quot; that is the driving force behind the play.  If he wasn&#039;t curiuos about the world then the devil would have not made a wager with God to display than human are unhappy because of their intelligence.&lt;br /&gt;
&lt;br /&gt;
==References in Popular Culture==&lt;br /&gt;
===Devil===&lt;br /&gt;
Mephistopheles is Goethe&#039;s devil.  The devil is a fallen angel that became evil. The idea of a &amp;quot;Devil&amp;quot; is nearly universal  with similar incarnations spanning Norse, Greek, Hindu, and many other religious sects.  In the Norse mythology it is referred to as [[Loki]], and in the Greek pantheon [[Pan]].&lt;br /&gt;
&lt;br /&gt;
===Easter===&lt;br /&gt;
Easter symbolizes rebirth of Christ.  The bells begin to chime and the chorus begins singing songs of praise right at the time Faist is about to drink posion to kill himself.  By hearing the chorus, Faust comes out of his stuper and does not go through with the act.  This is like rebirth; Faust was so close to death but then he comes back to reality.&lt;br /&gt;
&lt;br /&gt;
==Bible Refernces And Interpretations==&lt;br /&gt;
Line 59 “Do you know Faust?”&lt;br /&gt;
&lt;br /&gt;
Job 1.8 “Have you considered my servant Job?”&lt;br /&gt;
&lt;br /&gt;
This parallel sets the entire stage for the play.  God and the Devil (Mephistopheles) make a bet about the fate of Job (Faust) if God removes his protection from around him and allows the Devil to use whatever means he wants to tempt him.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 95 “Dust he will eat..”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.14  “And the Lord God said unto the serpent, because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly thou shalt do, and dust shalt thou eat all the days of thy life.”&lt;br /&gt;
&lt;br /&gt;
This is an important verse and metaphor throughout the text.  According to the history of the bible, the reason why Satan was cast down from heaven is because he refused to prostrate before the new creature (man) that was created, thus disobeying God’s command.  After the war in heaven, Satan and those that fought at his side were cast down to hell and earth.  After Satan induced Eve into biting the apple from the tree of good and evil, he was cursed as referenced in Genesis 3.14.&lt;br /&gt;
Faust tells the spirit that comes to visit him that “We’re equals, I know” (282) expressing his feelings of equal rank to the spirit being.  Mephistopheles feels that humans “act more beastly than beast ever do” (46).  The parallel made between the two lines shows a direct connection between how  Mephistopheles feels that man should be condemned to the same fate as he is.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 2147-2148 “Go out into the fields right now, this minute, start digging and hoeing away, working hard.”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.19 “in the Sweat of thy face shalt thou eat bread.”&lt;br /&gt;
Genesis 3. 23 “The Lord god sent him forth from the garden of Eden, to till the ground from whence he was taken.”&lt;br /&gt;
&lt;br /&gt;
Mephistopheles makes a reference to the curse that was placed upon Adam to till the ground and he would now have to work very hard for food which was at one time given to him in the garden of Eden.  Mephistopheles uses it as a threat to Faust who immediately says that it is “not my sort of thing, humbling myself to work with a spade” (2155-2156).  Fear is used in this case to get Faust to do what Mephistopheles wants him to do.  He uses Fasut’s fear that he will be returned to the same life as he had before which would be a condemnation or punishment.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 288- 289 “Me, made in God’s own image, not even equal to you”&lt;br /&gt;
&lt;br /&gt;
Genesis 1.26 “And God said let us make man in our image and after our likeness.”&lt;br /&gt;
&lt;br /&gt;
Faust misinterprets the quote.  He is saying that he was made in the image of God when the quote clearly refers to the God using the plural pronouns us and our when referring to the image. This parallel is both two fold.  During the Romantic period writers would contemplate their singular relationship to God and the universe.  It also would explain why Faust and Mephistopheles see the position of man very differently.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 1819-1822 “All theory, my dear fellow, is gray, and green the golden tree of life.”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.22  “and now lest he put forth his hand and take also of the tree of life and eat, and live forever.”  &lt;br /&gt;
&lt;br /&gt;
This line is important because Mephistopheles is speaking to a young, fresh, impressionable student.  As he did in the story of Eve, the devil is uses the word gray which is a word meaning some confusion, doubt or haziness as when he told Eve in the bible that God had lied to her and it was not as cut and dry as God had said.  This is the same way he is speaking with the college student saying that choosing another path will be better or the grass is greener on the other side of the fence.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 1829 “Eritus sicut Deus, scientes bonum et malum.”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.5 “Ye shall be as Gods, knowing good and evil.”&lt;br /&gt;
&lt;br /&gt;
At this verse Mephistopheles writes in the student’s book an encouragement, the very same encouragement he gave Eve was according to the bible to eat from the tree.  With the college student he uses this same statement in the sense of seeking out knowledge which is two fold corresponding with the two natures that exist with in man.&lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
Just as Satan tempts Faust he also tempts priests.  Faust is tempted by the Devil.  The devil is willing to do anything for Faust to make him happy except make moral decisions.  The Devil becomes Faust’s servant.  He does so to get Faust’s soul, this occurs when Faust is finally truly happy.  As soon as Faust becomes happy he will die and the Devil will get his soul.  Priests are also tempted by the Devil in the way of their vow for celibacy.  Many priests are sexually tempted to sin and indulge their mortal yearning.  Although they know that this indulgence is sin, the Devil makes the opportunity appear very promising and pleasurable.  Faust has the same problem; the Devil says he will do anything for him to please him.  Faust believes he can withstand the Devil’s temptations to become perfectly happy so he accepts the Devil’s challenge.  Faust begins with having the Devil make him young again and then he sees a beautiful young lady and demands that she be his.  Then failing to see the Devil’s trickery, he gives in to the Devil’s demise and “deflowers” her and she becomes pregnant.  Faust then leaves and she goes crazy in her jail cell.  Priests are often subjected to public reproach after committing their sins.  Faust’s sin was not the sin that the Lord and the Devil bet on.  Faust did not find a moment that he wanted to linger.   The Devil fails to tempt Faust enough to take his soul.&lt;br /&gt;
&lt;br /&gt;
==External Links and Resources==&lt;br /&gt;
* [[Faust Summary, Commentary, Notes]]&lt;br /&gt;
* [http://www.wsu.edu/~brians/hum_303/faust.html Study Guide for Goethe&#039;s &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://web.cocc.edu/cagatucci/classes/eng109/FaustSG.htm &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt; Study Guide]&lt;br /&gt;
* Another [http://novaonline.nvcc.edu/eli/eng252/fauststudy.htm &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt; Study Guide]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/barrons/faust122.asp Booknotes on &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Faust&amp;diff=5409</id>
		<title>Faust</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Faust&amp;diff=5409"/>
		<updated>2006-02-26T19:07:13Z</updated>

		<summary type="html">&lt;p&gt;Mrish: Added link to Goethe page&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Faust: Part I written by [[Johann Wolfgang von Goethe]]&lt;br /&gt;
&lt;br /&gt;
==Synopsis==&lt;br /&gt;
Faust makes a deal with the devil to make his life rich in achievement.  He had accomplished so much in his studies, but still felt emptiness in his life.  Faust realizes that through all of his hard work that he is alone and has nothing to show for it.&lt;br /&gt;
	&lt;br /&gt;
As Faust sits alone in his study and contemplates his life, he is constantly wondering how he fits into the universe.  In doing so he conjures up a spirit.  When the spirit appears Faust is actually shocked when he realizes what he has done. The spirit is equally surprised.  The spirit tells Faust this in stating, “I find Superman! I come at your bidding and you are struck stupid”(528).&lt;br /&gt;
	&lt;br /&gt;
Throughout the play we discover that Faust’s father was a doctor that practiced “black magic”.  Being highly respected in his village, people looked up to him not only because of his father, but because of his education.  This is shown in the play during the Easter celebration, when several of the local peasants are glad to see Faust. He usually didn’t attend such events.  Even when the plague hit Faust helped his father, the doctor by removing bodies and the peasants remembered it.  They tell Faust that by saying, “Out they carried out many a corpse, but never yours.  Much you went through; us you saved and God saved you”(539).&lt;br /&gt;
	&lt;br /&gt;
As Faust and Wagner , a student are walking through the village they see a black poodle.  Faust immediately suspects that the dog is not what he seems. He thinks the dog is trying to cast a spell over them.  Wagner on the other hand tells Faust that it is just a dog and that he should adopt him.  Faust takes that black dog home with him, only to find out that he could not stop the dog from barking. Faust couldn’t keep the dog from barking and tells him to leave.  The poodle then turns into a demon.  Faust then tries to conjure up a spell against the creature and in doing so he states, “ Against such a creature, My first defense”(546).  Come to find out, that it is Mephistoples inside the poodle. He was trying to cast a spell over Faust.  Mephisto shows Faust his powers and promises Faust that if he joins up with him that he will live a life of privilege and wealth. Mephisto states, “I’ll walk beside you life’s long route, your good companion”(553).  Before Mephisto will become Faust loyal companion, he wants Faust to sign a contract with him.  Faust tells him that he will do whatever it takes.  Mephisto says, “In that case, an agreement is easy.  Come, dare it! Come your signature”(554).  Faust is a little upset when Mephisto asks him to sign a contract on paper and in blood, but Faust is easily persuaded into believing that it is totally innocent.  It is at this time that Faust first suspects his new friend of being more than just your average friendly spirit.&lt;br /&gt;
	&lt;br /&gt;
Mephisto decides to show Faust bit of excitement by showing him how fun his new life is going to be. He takes him to a pub.  As Mephisto and Faust enter the bar, Mephisto walks with a limp like the Devil with hooven feet. This is noticed by one of the partons in the pub, but is easily dismissed when Mephisto becomes the life of the party. The happy times are quickly over when Mephisto shows a little of his magic. The people in the pub are offended by his magic. They tell Mephisto, “You’ve got nerve, trying out on us stuff like that damned Hocus-pocus”(569)! &lt;br /&gt;
&lt;br /&gt;
Later in the play Faust and Mephisto pas a young lady and immediately Faust becomes infatuated with her. Faust tells Mephisto that he has to have the young lady (Margarete).  They devise a scheme to seduce Margarete. Mephisto states, ”This evening you will meet her neighbors”(586). Faust finally gets the chance to be alone with Margarete and she tells him of her life. She basically lost her whole family except for her brother who is a soldier. Margarete plays hard to get because she is scared of Faust, but she finally gives in.&lt;br /&gt;
&lt;br /&gt;
Faust feels betrayed by Mephisto when he tells him that he is wasting his time waiting on Margarete. Mephisto tells Faust that he has deserted Margarete. Faust reassures Margarete that he loves her. Faust then tries to give Margarete’s mother a sleeping potion so they both can be together.&lt;br /&gt;
&lt;br /&gt;
Margarete hears a rumor that a girl in her village has become pregnant. She feels sad because of how she treated the girls. Margarete states, “How full of blame I used to be, how scornful of any girl who got herself into trouble”(600)!&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
&lt;br /&gt;
==Timeline==&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Mephistopheles===&lt;br /&gt;
Mephistopheles is the antagonist in the story.  In the begininning he made a bet with the Lord that he could sway Faust away from a righteous path.  Mephistopheles tries throughout the story to sway Faust with the use of worldly pleasures to vear him away.&lt;br /&gt;
&lt;br /&gt;
===Faust===&lt;br /&gt;
In Goethe&#039;s Play, Faust is the protagonist.  Immediatly when reading the play, the reader begins to get a sense of who this character is.  Faust is man who believes in Heaven and in Hell, and also that there is a higher being, God,  and the Devil.  Faust is thought to be a smart, well-learned man by many. Though he seems to be intelligent, Faust is a bit nieve.  For example when Mephisto is attempting to strike up a deal with him for being his &amp;quot;servant&amp;quot;, Faust assumes that Mephisto will just trust that he will keep his word. But Mephisto insists that there be in writing some sort of proof of their agreement. Also, when Mephisto and Faust are walking through the dark and come across the black poodle, Faust has some sort of strange feeling about the dog, but is quickly convinced nothing of it and Mephisto talks him into taking the dog home with him.  Soon after this the poodle begins getting larger and frightening. Mephisto then appears &amp;quot;out of&amp;quot; the dog.&lt;br /&gt;
&lt;br /&gt;
===Wagner===&lt;br /&gt;
Wagner is a student of Faust&#039;s with a bad habit of being in the wrong place at the wrong time.  He is also somewhat &amp;quot;nerdy&amp;quot; and socially inept.&lt;br /&gt;
&lt;br /&gt;
===Margarete (Gretchen)===&lt;br /&gt;
Margarete is a young, modest, religious woman of a lower class than Faust. She lives with her mother and helps out around the house. She is referred to as Gretchen many times throughout the story.  Gretchen is a shortened version of her name. Faust finds Margarete attractive and tells Mephistopheles to get her for him. Margarete at first refuses the advances of Faust. However, she finally accepts Faust and thus begins her downfall. Faust gets her pregnant. Margarete is persecuted by society and cursed by her brother as he lay dying. Margarete is thrown in prison for the murder of her baby. Faust and Mephistopheles try to rescue her from the prison. However, when they find her she has gone mad. &lt;br /&gt;
&lt;br /&gt;
===Siebel===&lt;br /&gt;
&lt;br /&gt;
===Altmayer===&lt;br /&gt;
&lt;br /&gt;
===Frosch===&lt;br /&gt;
&lt;br /&gt;
===Marthe===&lt;br /&gt;
&lt;br /&gt;
===Lieschen===&lt;br /&gt;
&lt;br /&gt;
===Valentine===&lt;br /&gt;
&lt;br /&gt;
Gretchen&#039;s brother and a soldier.  He started a fight with Faust and Mephisto after he found out about Faust getting Gretchen pregnant.  He is killed by Faust after the encounter.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
&lt;br /&gt;
===Urge for Knowledge===&lt;br /&gt;
The most significant theme in &#039;&#039;Faust&#039;&#039; is the drive for humankind to understand what they do not know.  Faust, in a way, is representing all of the human race: &amp;quot;He is able to distinguish between good and evil, right and wrong, but must make errors before he can learn and grow&amp;quot; (Campbell 257).  The human is naturally inquizative about the world and the universe. Faust is unhappy beause he can not find the answers to life, and he even contemplates suicide to end his despair.  It is his &amp;quot; urge for knowledge&amp;quot; that is the driving force behind the play.  If he wasn&#039;t curiuos about the world then the devil would have not made a wager with God to display than human are unhappy because of their intelligence.&lt;br /&gt;
&lt;br /&gt;
==References in Popular Culture==&lt;br /&gt;
===Devil===&lt;br /&gt;
Mephistopheles is Goethe&#039;s devil.  The devil is a fallen angel that became evil. The idea of a &amp;quot;Devil&amp;quot; is nearly universal  with similar incarnations spanning Norse, Greek, Hindu, and many other religious sects.  In the Norse mythology it is referred to as [[Loki]], and in the Greek pantheon [[Pan]].&lt;br /&gt;
&lt;br /&gt;
===Easter===&lt;br /&gt;
Easter symbolizes rebirth of Christ.  The bells begin to chime and the chorus begins singing songs of praise right at the time Faist is about to drink posion to kill himself.  By hearing the chorus, Faust comes out of his stuper and does not go through with the act.  This is like rebirth; Faust was so close to death but then he comes back to reality.&lt;br /&gt;
&lt;br /&gt;
==Bible Refernces And Interpretations==&lt;br /&gt;
Line 59 “Do you know Faust?”&lt;br /&gt;
&lt;br /&gt;
Job 1.8 “Have you considered my servant Job?”&lt;br /&gt;
&lt;br /&gt;
This parallel sets the entire stage for the play.  God and the Devil (Mephistopheles) make a bet about the fate of Job (Faust) if God removes his protection from around him and allows the Devil to use whatever means he wants to tempt him.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 95 “Dust he will eat..”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.14  “And the Lord God said unto the serpent, because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly thou shalt do, and dust shalt thou eat all the days of thy life.”&lt;br /&gt;
&lt;br /&gt;
This is an important verse and metaphor throughout the text.  According to the history of the bible, the reason why Satan was cast down from heaven is because he refused to prostrate before the new creature (man) that was created, thus disobeying God’s command.  After the war in heaven, Satan and those that fought at his side were cast down to hell and earth.  After Satan induced Eve into biting the apple from the tree of good and evil, he was cursed as referenced in Genesis 3.14.&lt;br /&gt;
Faust tells the spirit that comes to visit him that “We’re equals, I know” (282) expressing his feelings of equal rank to the spirit being.  Mephistopheles feels that humans “act more beastly than beast ever do” (46).  The parallel made between the two lines shows a direct connection between how  Mephistopheles feels that man should be condemned to the same fate as he is.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 2147-2148 “Go out into the fields right now, this minute, start digging and hoeing away, working hard.”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.19 “in the Sweat of thy face shalt thou eat bread.”&lt;br /&gt;
Genesis 3. 23 “The Lord god sent him forth from the garden of Eden, to till the ground from whence he was taken.”&lt;br /&gt;
&lt;br /&gt;
Mephistopheles makes a reference to the curse that was placed upon Adam to till the ground and he would now have to work very hard for food which was at one time given to him in the garden of Eden.  Mephistopheles uses it as a threat to Faust who immediately says that it is “not my sort of thing, humbling myself to work with a spade” (2155-2156).  Fear is used in this case to get Faust to do what Mephistopheles wants him to do.  He uses Fasut’s fear that he will be returned to the same life as he had before which would be a condemnation or punishment.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 288- 289 “Me, made in God’s own image, not even equal to you”&lt;br /&gt;
&lt;br /&gt;
Genesis 1.26 “And God said let us make man in our image and after our likeness.”&lt;br /&gt;
&lt;br /&gt;
Faust misinterprets the quote.  He is saying that he was made in the image of God when the quote clearly refers to the God using the plural pronouns us and our when referring to the image. This parallel is both two fold.  During the Romantic period writers would contemplate their singular relationship to God and the universe.  It also would explain why Faust and Mephistopheles see the position of man very differently.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 1819-1822 “All theory, my dear fellow, is gray, and green the golden tree of life.”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.22  “and now lest he put forth his hand and take also of the tree of life and eat, and live forever.”  &lt;br /&gt;
&lt;br /&gt;
This line is important because Mephistopheles is speaking to a young, fresh, impressionable student.  As he did in the story of Eve, the devil is uses the word gray which is a word meaning some confusion, doubt or haziness as when he told Eve in the bible that God had lied to her and it was not as cut and dry as God had said.  This is the same way he is speaking with the college student saying that choosing another path will be better or the grass is greener on the other side of the fence.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Line 1829 “Eritus sicut Deus, scientes bonum et malum.”&lt;br /&gt;
&lt;br /&gt;
Genesis 3.5 “Ye shall be as Gods, knowing good and evil.”&lt;br /&gt;
&lt;br /&gt;
At this verse Mephistopheles writes in the student’s book an encouragement, the very same encouragement he gave Eve was according to the bible to eat from the tree.  With the college student he uses this same statement in the sense of seeking out knowledge which is two fold corresponding with the two natures that exist with in man.&lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
Just as Satan tempts Faust he also tempts priests.  Faust is tempted by the Devil.  The devil is willing to do anything for Faust to make him happy except make moral decisions.  The Devil becomes Faust’s servant.  He does so to get Faust’s soul, this occurs when Faust is finally truly happy.  As soon as Faust becomes happy he will die and the Devil will get his soul.  Priests are also tempted by the Devil in the way of their vow for celibacy.  Many priests are sexually tempted to sin and indulge their mortal yearning.  Although they know that this indulgence is sin, the Devil makes the opportunity appear very promising and pleasurable.  Faust has the same problem; the Devil says he will do anything for him to please him.  Faust believes he can withstand the Devil’s temptations to become perfectly happy so he accepts the Devil’s challenge.  Faust begins with having the Devil make him young again and then he sees a beautiful young lady and demands that she be his.  Then failing to see the Devil’s trickery, he gives in to the Devil’s demise and “deflowers” her and she becomes pregnant.  Faust then leaves and she goes crazy in her jail cell.  Priests are often subjected to public reproach after committing their sins.  Faust’s sin was not the sin that the Lord and the Devil bet on.  Faust did not find a moment that he wanted to linger.   The Devil fails to tempt Faust enough to take his soul.&lt;br /&gt;
&lt;br /&gt;
==External Links and Resources==&lt;br /&gt;
* [[Faust Summary, Commentary, Notes]]&lt;br /&gt;
* [http://www.wsu.edu/~brians/hum_303/faust.html Study Guide for Goethe&#039;s &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://web.cocc.edu/cagatucci/classes/eng109/FaustSG.htm &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt; Study Guide]&lt;br /&gt;
* Another [http://novaonline.nvcc.edu/eli/eng252/fauststudy.htm &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt; Study Guide]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/barrons/faust122.asp Booknotes on &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Faust&amp;diff=5408</id>
		<title>Faust</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Faust&amp;diff=5408"/>
		<updated>2006-02-26T07:47:22Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Characters */  Added character summary on Margarete&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Synopsis==&lt;br /&gt;
Faust makes a deal with the devil to make his life rich in achievement.  He had accomplished so much in his studies, but still felt emptiness in his life.  Faust realizes that through all of his hard work that he is alone and has nothing to show for it.&lt;br /&gt;
	&lt;br /&gt;
As Faust sits alone in his study and contemplates his life, he is constantly wondering how he fits into the universe.  In doing so he conjures up a spirit.  When the spirit appears Faust is actually shocked when he realizes what he has done. The spirit is equally surprised.  The spirit tells Faust this in stating, “I find Superman! I come at your bidding and you are struck stupid”(528).&lt;br /&gt;
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Throughout the play we discover that Faust’s father was a doctor that practiced “black magic”.  Being highly respected in his village, people looked up to him not only because of his father, but because of his education.  This is shown in the play during the Easter celebration, when several of the local peasants are glad to see Faust. He usually didn’t attend such events.  Even when the plague hit Faust helped his father, the doctor by removing bodies and the peasants remembered it.  They tell Faust that by saying, “Out they carried out many a corpse, but never yours.  Much you went through; us you saved and God saved you”(539).&lt;br /&gt;
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As Faust and Wagner , a student are walking through the village they see a black poodle.  Faust immediately suspects that the dog is not what he seems. He thinks the dog is trying to cast a spell over them.  Wagner on the other hand tells Faust that it is just a dog and that he should adopt him.  Faust takes that black dog home with him, only to find out that he could not stop the dog from barking. Faust couldn’t keep the dog from barking and tells him to leave.  The poodle then turns into a demon.  Faust then tries to conjure up a spell against the creature and in doing so he states, “ Against such a creature, My first defense”(546).  Come to find out, that it is Mephistoples inside the poodle. He was trying to cast a spell over Faust.  Mephisto shows Faust his powers and promises Faust that if he joins up with him that he will live a life of privilege and wealth. Mephisto states, “I’ll walk beside you life’s long route, your good companion”(553).  Before Mephisto will become Faust loyal companion, he wants Faust to sign a contract with him.  Faust tells him that he will do whatever it takes.  Mephisto says, “In that case, an agreement is easy.  Come, dare it! Come your signature”(554).  Faust is a little upset when Mephisto asks him to sign a contract on paper and in blood, but Faust is easily persuaded into believing that it is totally innocent.  It is at this time that Faust first suspects his new friend of being more than just your average friendly spirit.&lt;br /&gt;
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Mephisto decides to show Faust bit of excitement by showing him how fun his new life is going to be. He takes him to a pub.  As Mephisto and Faust enter the bar, Mephisto walks with a limp like the Devil with hooven feet. This is noticed by one of the partons in the pub, but is easily dismissed when Mephisto becomes the life of the party. The happy times are quickly over when Mephisto shows a little of his magic. The people in the pub are offended by his magic. They tell Mephisto, “You’ve got nerve, trying out on us stuff like that damned Hocus-pocus”(569)! &lt;br /&gt;
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Later in the play Faust and Mephisto pas a young lady and immediately Faust becomes infatuated with her. Faust tells Mephisto that he has to have the young lady (Margarete).  They devise a scheme to seduce Margarete. Mephisto states, ”This evening you will meet her neighbors”(586). Faust finally gets the chance to be alone with Margarete and she tells him of her life. She basically lost her whole family except for her brother who is a soldier. Margarete plays hard to get because she is scared of Faust, but she finally gives in.&lt;br /&gt;
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Faust feels betrayed by Mephisto when he tells him that he is wasting his time waiting on Margarete. Mephisto tells Faust that he has deserted Margarete. Faust reassures Margarete that he loves her. Faust then tries to give Margarete’s mother a sleeping potion so they both can be together.&lt;br /&gt;
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Margarete hears a rumor that a girl in her village has become pregnant. She feels sad because of how she treated the girls. Margarete states, “How full of blame I used to be, how scornful of any girl who got herself into trouble”(600)!&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
&lt;br /&gt;
==Timeline==&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Mephistopheles===&lt;br /&gt;
Mephistopheles is the antagonist in the story.  In the begininning he made a bet with the Lord that he could sway Faust away from a righteous path.  Mephistopheles tries throughout the story to sway Faust with the use of worldly pleasures to vear him away.&lt;br /&gt;
&lt;br /&gt;
===Faust===&lt;br /&gt;
In Goethe&#039;s Play, Faust is the protagonist.  Immediatly when reading the play, the reader begins to get a sense of who this character is.  Faust is man who believes in Heaven and in Hell, and also that there is a higher being, God,  and the Devil.  Faust is thought to be a smart, well-learned man by many. Though he seems to be intelligent, Faust is a bit nieve.  For example when Mephisto is attempting to strike up a deal with him for being his &amp;quot;servant&amp;quot;, Faust assumes that Mephisto will just trust that he will keep his word. But Mephisto insists that there be in writing some sort of proof of their agreement. Also, when Mephisto and Faust are walking through the dark and come across the black poodle, Faust has some sort of strange feeling about the dog, but is quickly convinced nothing of it and Mephisto talks him into taking the dog home with him.  Soon after this the poodle begins getting larger and frightening. Mephisto then appears &amp;quot;out of&amp;quot; the dog.&lt;br /&gt;
&lt;br /&gt;
===Wagner===&lt;br /&gt;
Wagner is a student of Faust&#039;s with a bad habit of being in the wrong place at the wrong time.  He is also somewhat &amp;quot;nerdy&amp;quot; and socially inept.&lt;br /&gt;
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===Margarete (Gretchen)===&lt;br /&gt;
Margarete is a young, modest, religious woman of a lower class than Faust. She lives with her mother and helps out around the house. She is referred to as Gretchen many times throughout the story.  Gretchen is a shortened version of her name. Faust finds Margarete attractive and tells Mephistopheles to get her for him. Margarete at first refuses the advances of Faust. However, she finally accepts Faust and thus begins her downfall. Faust gets her pregnant. Margarete is persecuted by society and cursed by her brother as he lay dying. Margarete is thrown in prison for the murder of her baby. Faust and Mephistopheles try to rescue her from the prison. However, when they find her she has gone mad. &lt;br /&gt;
&lt;br /&gt;
===Siebel===&lt;br /&gt;
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===Altmayer===&lt;br /&gt;
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===Frosch===&lt;br /&gt;
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===Marthe===&lt;br /&gt;
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===Lieschen===&lt;br /&gt;
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===Valentine===&lt;br /&gt;
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Gretchen&#039;s brother and a soldier.  He started a fight with Faust and Mephisto after he found out about Faust getting Gretchen pregnant.  He is killed by Faust after the encounter.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
&lt;br /&gt;
===Urge for Knowledge===&lt;br /&gt;
The most significant theme in &#039;&#039;Faust&#039;&#039; is the drive for humankind to understand what they do not know.  Faust, in a way, is representing all of the human race: &amp;quot;He is able to distinguish between good and evil, right and wrong, but must make errors before he can learn and grow&amp;quot; (Campbell 257).  The human is naturally inquizative about the world and the universe. Faust is unhappy beause he can not find the answers to life, and he even contemplates suicide to end his despair.  It is his &amp;quot; urge for knowledge&amp;quot; that is the driving force behind the play.  If he wasn&#039;t curiuos about the world then the devil would have not made a wager with God to display than human are unhappy because of their intelligence.&lt;br /&gt;
&lt;br /&gt;
==References in Popular Culture==&lt;br /&gt;
===Devil===&lt;br /&gt;
Mephistopheles is Goethe&#039;s devil.  The devil is a fallen angel that became evil. The idea of a &amp;quot;Devil&amp;quot; is nearly universal  with similar incarnations spanning Norse, Greek, Hindu, and many other religious sects.  In the Norse mythology it is referred to as [[Loki]], and in the Greek pantheon [[Pan]].&lt;br /&gt;
&lt;br /&gt;
===Easter===&lt;br /&gt;
Easter symbolizes rebirth of Christ.  The bells begin to chime and the chorus begins singing songs of praise right at the time Faist is about to drink posion to kill himself.  By hearing the chorus, Faust comes out of his stuper and does not go through with the act.  This is like rebirth; Faust was so close to death but then he comes back to reality.&lt;br /&gt;
&lt;br /&gt;
==Bible Refernces And Interpretations==&lt;br /&gt;
Line 59 “Do you know Faust?”&lt;br /&gt;
&lt;br /&gt;
Job 1.8 “Have you considered my servant Job?”&lt;br /&gt;
&lt;br /&gt;
This parallel sets the entire stage for the play.  God and the Devil (Mephistopheles) make a bet about the fate of Job (Faust) if God removes his protection from around him and allows the Devil to use whatever means he wants to tempt him.&lt;br /&gt;
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Line 95 “Dust he will eat..”&lt;br /&gt;
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Genesis 3.14  “And the Lord God said unto the serpent, because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly thou shalt do, and dust shalt thou eat all the days of thy life.”&lt;br /&gt;
&lt;br /&gt;
This is an important verse and metaphor throughout the text.  According to the history of the bible, the reason why Satan was cast down from heaven is because he refused to prostrate before the new creature (man) that was created, thus disobeying God’s command.  After the war in heaven, Satan and those that fought at his side were cast down to hell and earth.  After Satan induced Eve into biting the apple from the tree of good and evil, he was cursed as referenced in Genesis 3.14.&lt;br /&gt;
Faust tells the spirit that comes to visit him that “We’re equals, I know” (282) expressing his feelings of equal rank to the spirit being.  Mephistopheles feels that humans “act more beastly than beast ever do” (46).  The parallel made between the two lines shows a direct connection between how  Mephistopheles feels that man should be condemned to the same fate as he is.&lt;br /&gt;
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&lt;br /&gt;
Line 2147-2148 “Go out into the fields right now, this minute, start digging and hoeing away, working hard.”&lt;br /&gt;
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Genesis 3.19 “in the Sweat of thy face shalt thou eat bread.”&lt;br /&gt;
Genesis 3. 23 “The Lord god sent him forth from the garden of Eden, to till the ground from whence he was taken.”&lt;br /&gt;
&lt;br /&gt;
Mephistopheles makes a reference to the curse that was placed upon Adam to till the ground and he would now have to work very hard for food which was at one time given to him in the garden of Eden.  Mephistopheles uses it as a threat to Faust who immediately says that it is “not my sort of thing, humbling myself to work with a spade” (2155-2156).  Fear is used in this case to get Faust to do what Mephistopheles wants him to do.  He uses Fasut’s fear that he will be returned to the same life as he had before which would be a condemnation or punishment.&lt;br /&gt;
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Line 288- 289 “Me, made in God’s own image, not even equal to you”&lt;br /&gt;
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Genesis 1.26 “And God said let us make man in our image and after our likeness.”&lt;br /&gt;
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Faust misinterprets the quote.  He is saying that he was made in the image of God when the quote clearly refers to the God using the plural pronouns us and our when referring to the image. This parallel is both two fold.  During the Romantic period writers would contemplate their singular relationship to God and the universe.  It also would explain why Faust and Mephistopheles see the position of man very differently.&lt;br /&gt;
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Line 1819-1822 “All theory, my dear fellow, is gray, and green the golden tree of life.”&lt;br /&gt;
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Genesis 3.22  “and now lest he put forth his hand and take also of the tree of life and eat, and live forever.”  &lt;br /&gt;
&lt;br /&gt;
This line is important because Mephistopheles is speaking to a young, fresh, impressionable student.  As he did in the story of Eve, the devil is uses the word gray which is a word meaning some confusion, doubt or haziness as when he told Eve in the bible that God had lied to her and it was not as cut and dry as God had said.  This is the same way he is speaking with the college student saying that choosing another path will be better or the grass is greener on the other side of the fence.&lt;br /&gt;
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Line 1829 “Eritus sicut Deus, scientes bonum et malum.”&lt;br /&gt;
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Genesis 3.5 “Ye shall be as Gods, knowing good and evil.”&lt;br /&gt;
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At this verse Mephistopheles writes in the student’s book an encouragement, the very same encouragement he gave Eve was according to the bible to eat from the tree.  With the college student he uses this same statement in the sense of seeking out knowledge which is two fold corresponding with the two natures that exist with in man.&lt;br /&gt;
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==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
Just as Satan tempts Faust he also tempts priests.  Faust is tempted by the Devil.  The devil is willing to do anything for Faust to make him happy except make moral decisions.  The Devil becomes Faust’s servant.  He does so to get Faust’s soul, this occurs when Faust is finally truly happy.  As soon as Faust becomes happy he will die and the Devil will get his soul.  Priests are also tempted by the Devil in the way of their vow for celibacy.  Many priests are sexually tempted to sin and indulge their mortal yearning.  Although they know that this indulgence is sin, the Devil makes the opportunity appear very promising and pleasurable.  Faust has the same problem; the Devil says he will do anything for him to please him.  Faust believes he can withstand the Devil’s temptations to become perfectly happy so he accepts the Devil’s challenge.  Faust begins with having the Devil make him young again and then he sees a beautiful young lady and demands that she be his.  Then failing to see the Devil’s trickery, he gives in to the Devil’s demise and “deflowers” her and she becomes pregnant.  Faust then leaves and she goes crazy in her jail cell.  Priests are often subjected to public reproach after committing their sins.  Faust’s sin was not the sin that the Lord and the Devil bet on.  Faust did not find a moment that he wanted to linger.   The Devil fails to tempt Faust enough to take his soul.&lt;br /&gt;
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==External Links and Resources==&lt;br /&gt;
* [[Faust Summary, Commentary, Notes]]&lt;br /&gt;
* [http://www.wsu.edu/~brians/hum_303/faust.html Study Guide for Goethe&#039;s &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://web.cocc.edu/cagatucci/classes/eng109/FaustSG.htm &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt; Study Guide]&lt;br /&gt;
* Another [http://novaonline.nvcc.edu/eli/eng252/fauststudy.htm &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt; Study Guide]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/barrons/faust122.asp Booknotes on &amp;lt;i&amp;gt;Faust&amp;lt;/i&amp;gt;]&lt;br /&gt;
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==Works Cited==&lt;br /&gt;
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[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4974</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4974"/>
		<updated>2006-02-15T07:57:21Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Greed */ added parenthetical citations&lt;/p&gt;
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&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
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==Historical Context==&lt;br /&gt;
In the 18th century new ideas and philosophies were popping up everywhere. An intellectual movement in Europe known as as the Enlightment started to change the way man viewed his world. Also known as the age of reason, this was the road to understanding in which Voltaire lived. Isaac Newton introduced the idea that the universe was governed by setlaws that were also able to be discovered. This concept was detremental to the way people had prevously thought because it undermined the faith in a personal God. It was believed by many philosphers, such as Voltaire, that churches should not interfere with scientific research. By the end of the 1700&#039;s, the idea of self-government had changed in England and  started a revolution in France and America. Europe moved from an rural farming economy to an industrial one. At the end of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last traces of the Middle Ages (Gunnels &amp;amp; Sutton).&lt;br /&gt;
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==Themes==&lt;br /&gt;
===The Folly of Optimism===&lt;br /&gt;
The Folly of Optimism is a recurring theme throughout the novel.  By most definitions, optimism is a positive outlook on life and situations, assuming there are good times to come even in the darkest of hours.  However, through this novel, optimism is at times not seen as a beneficial outlook.  According to Candide himself, optimism &amp;quot;is a mania for saying things are well when one is in hell&amp;quot; (Voltaire 410).  Optimism is seen as a slight sign of insanity, a trait that causes a person to constantly suffer in the mere hopes that troubled times will one day turn around.  &lt;br /&gt;
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The old woman is a prime example.  Through all her hardships, all her torturous sufferings, she carried on; a glimmer of hope inside her that all hope is not lost.  In telling her story, she talks of an optimistic outlook, of her own optimism; &amp;quot;A hundred times I wanted to kill myself, but I always loved life more. This ridiculous weakness is perhaps one of our worst instincts; is anything more stupid than choosing to carry a burden that really one wants to cast on the ground&amp;quot; (Voltaire 396).&lt;br /&gt;
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Candide is another example. He went through some hardships as well. Candide says &amp;quot;The enormous riches which this rascal had stolen were sunk beside him in the sea, and nothing was saved but a sheep&amp;quot; (Voltaire 413). He was talking about the man who had robbed him of his possessions. He said very optimistic things about the fate of this man and the sheep that was his was saved.&lt;br /&gt;
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Although their optimism is the main reason for their survival and ability to continue on through their sufferings, the characters view their optimism as one of the main causes for those sufferings they must go through. &lt;br /&gt;
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The Folly is the belief that Candide is going to find Cunegonde like he first loved her. Even though this doesn&#039;t happen, that is where optimism comes into effect. With her breast fallen, Candide still took her to be his wife, what &amp;quot;Optimism&amp;quot;, what a man (Voltaire 435).&lt;br /&gt;
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===Is There Truely A Utopia===&lt;br /&gt;
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===The Uselessness of Philosophical Speculation===&lt;br /&gt;
Throughout &#039;&#039;Candide&#039;&#039;, three different philosophies are presented: optomism, pessimism, and skeptism.  Pangloss is the character who embodies optomism. He states: &amp;quot; It is clear that things cannot be otherwise than they are, for since everything is made to serve and end, everything necessarliy serves the best end&amp;quot; (378). He also argues: &amp;quot;that there cannot possibly be an effect without a cause&amp;quot; meaning that everything in the world has a specific purpose and reason (378).  Martin, however, is the total opposite of Pangloss.  He only sees the worst of any situation due to the hardships he has faced. He has survived being robbed by his wife, beaten by his son, deserted by a daughter foolish enough to get kidnapped, and being fired from the modest job that provided his meager existance. At this point in his life, he has nothing to live for, and therefore, finds no joy in living. He states that &amp;quot;I have seen so many extraordinary things that nothing seems extraordinary anymore&amp;quot; (414). Cacambo is the skeptic.  His belief is somewhere in between that of Pangloss and Martin: &amp;quot;That is, Cacambo embodies the notion that one cannot know whether or not ultimate reality can be proven by reason&amp;quot; (Beck).  Cacambo has talents: &amp;quot; he had been choirboy, sacristan, sailor, monk, merchant, solider, and lackey&amp;quot; (398).  These talents have furthered his knowledge, and he has learned through personal expriences to take a more realistic view on life. Candide is swayed by both extreme philosophies in the story. He lives by Pangloss&#039; optimism and then takes Martin&#039;s pessismism for a try. However, &amp;quot; By the novel&#039;s end, Candide shares Voltaire&#039;s diest attitude that God abandoned the world after having created it, and that humans must cultivate their own garden&amp;quot; (Campbell 113).&lt;br /&gt;
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===Greed===&lt;br /&gt;
One of the major themes in &#039;&#039;Candide&#039;&#039; is greed. In Candide’s world greed is like an infection that has spread almost everywhere. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed as evil people with no morals. &lt;br /&gt;
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The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road (p 409). &lt;br /&gt;
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Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns (p 384-385).&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist there because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other (p 403-408).&lt;br /&gt;
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===The Hypocrisy of Religion===&lt;br /&gt;
The hypocrisy of religion is something that is very cleverly used in the works of Candide. Voltaire uses satire throughout the novel with the characters who are considered to be very religious men, who are actually doing the complete opposite of what is considered to be religious and moral.  Cunegonde is held as a prisoner of war and is bought and sold by men of religious beliefs.   “Finally my Jew, fearing for his life, struck a bargain by which the house and I would belong to both of them as joint tenants; the Jew would get Mondays, Wednesdays, and the Sabbath, the inquisitor would get the other days of the week” (388).&lt;br /&gt;
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Auto-da-fe, or an act of faith, are used to scare people.  In this novel, the Grand Inquisitor uses this tool to ensure that he gets to have Cunegonde for himself as well.  “The inquisitor threatened him with an auto-da-fe”(388).  &lt;br /&gt;
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It is the characters who hold no place in society who are admired and sympathized with by Voltaire in the novel.  It is “a man who had never been baptized, a good Anabaptist named Jacques” who is the man who does the right thing in this novel (380).  He sees Candide as someone who needs help, so he offers everything that is at his disposal.  It seems as if religion is used a political strategy by the people higher up in society, but it is used as a way of life by the smaller men.&lt;br /&gt;
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===Sexual Exploitation===&lt;br /&gt;
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===Resurection===&lt;br /&gt;
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All throughout &#039;&#039;Candide&#039;&#039; we see characters being &amp;quot;resurrected&amp;quot;. For example, Cunegonde&#039;s brother, the Jesuit Baron, is resurrected at the end of the story and also Master Pangloss.  Both of these men had supposably been killed earlier on in the story but show up in the end.  Candide was to have killed the baron with his sword when he slit his chest open. Pangloss was to have been hung and then burned, but got rescued from the actual burning. The rope that was around his neck was not tight enough, therefore he was still breathing. Also, Candide was badly beat but survived and was nursed back to health.  The entire story is really an example of resurrection because everyone was seperated at some point, but all of the main characters end up reunited back together.&lt;br /&gt;
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===The Evil of Poverty===&lt;br /&gt;
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In the story &#039;&#039;Candide&#039;&#039; almost everyone in the story is or at once in the clutches of poverty.  This seems to be a vice that no one can escape.  At one point in the story Candide has supper with six people that used to be kings.  Now they were all stripped of their glory and reduced to taking handouts.  The old woman that helped Cunegonde was a wealthy princess at one time and also reduced down to slavery.  Maybe Voltaire&#039;s use of this theme was to show how bad poverty was during his lifetime.  He might have felt he could show people how poverty effects those that have to endure it. As Bell says, &amp;quot;After all, without evil, how could individuals exercise free choice&amp;quot; (Bell)?&lt;br /&gt;
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===Immorality===&lt;br /&gt;
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===Deism===&lt;br /&gt;
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Deism is &amp;quot;an eighteenth century belief that God made the universe, but then left it to run on its own, rather like a watchmaker who makes a clock and then leaves it to run on its own.&amp;quot; (Thompson) Deism was the religion of [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Candide Candide]] and [[Voltaire]], who firmly believed there was significant just and cause to believe in &amp;quot;a necessary eternal supreme intelligent being....Although Voltaire did not think one could prove the existence of God, he thought the order and harmony of the universe strongly suggested that it had been created by a supreme intelligence, not by random events.&amp;quot; (Ayer, 110) &lt;br /&gt;
&lt;br /&gt;
As we all know the story of &#039;&#039;Candide&#039;&#039; is full of unordinary events and the existence of the mysterious land, El Dorado and its myth of being &amp;quot;a land of gold somwhere in Central or South America&amp;quot; (406) may suggest a positive outlook or reward for those who believed in God and shared their beliefs among others in a conforming sense. &amp;quot;God is rather like the Lord described by the [http://www.m-w.com/dictionary/Dervish Dervish] (the 172 year old man, p.406) who sends a ship full of goods to another country, but doesn&#039;t worry about the condition of the mice in the hold. But the ship is in good condition, and the voyage has a purpose, to the Lord, if not to the mice.&amp;quot; (Thompson)&lt;br /&gt;
&lt;br /&gt;
&amp;quot;So, even if this world seems utterly mad, no suggestion exists that it lacks a final arbiter of order and sanity. Even the most pessimistic figure, [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Martin Martin]], never denies God, espousing rather a philosophy according to which the Devil seems on level terms with Him.&amp;quot; (Mason, 64)&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza, the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.  However, in the end all the determination of Candide pays off when the two are finally reunited for good.  She represents all of the trials and tribulations that women of that time were exposed to.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor.&lt;br /&gt;
&lt;br /&gt;
Like [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Martin Martin]], Jacques is pessimistic towards the behavior of the human race, but Martin believes that man is inherently cruel. Jacques&#039; philosophy is as follows: &amp;quot;It must be, said he, that men have corrupted Nature, for they are not born wolves, yet that is what they have become&amp;quot; (383).  In other words, mankind were not created with a predisposition to kill one another, to thrive on the misfortunes of others, or to just be cruel.  However, over periods of time, that is what happened.&lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Voltaire 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
Cacambo was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant. Cacambo acts as a guide to Candide. Candide is naive and does not know the ways of the world. He is too trusting of the strangers he meets during his travels. Cacambo serves to provide Candide with the answers and instructions Candide needs to survive the world. After Candide supposedly stabs and kills The Baron, Cacambo helps Candide escape without getting caught (p 401).&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
He is the arrogant governor of Buenos Aries.  He is the normal stereotyped government official, &amp;quot;he address[es] everyone with the most aristocratic disdain, pointing his nose so loftily, raising his voice so mercilessly, lording it so splendidly, and assuming so arrogant a pose&amp;quot; (396). He finds Cunegonde to be &amp;quot;the most beautiful creature he ha[s] ever seen&amp;quot; (397). Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world, perhaps due to unfortunate events in the course of his life. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, etc.) the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
Martin is a direct counterpart to [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Pangloss Pangloss]].  Pangloss sees the world as the best possible place, while Martin sees it as the exact opposite.  Martin&#039;s philosophy is as follows: &amp;quot; Do you believe, said Martin, that hawks have always eaten pigeons when they could get them?  Well, said Martin, if hawks have always had the same character, why do you suppose that men have changed?&amp;quot; (414).  Thus, Martin believes that men have always been cruel and will always be cruel.  Martin&#039;s pessimism also draws parallels to another character, [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Jacques Jacques the Anabaptist]].  Jacques is also pessimistic, but unlike Martin, he believes that kindness goes a long way towards redemption for mankind.&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man known as the &amp;quot;most choleric Hebrew seen in Israel since the Babylonian captivity,&amp;quot; who tries to win Cunegonde&#039;s love (389). He shares custody of Cunegonde with The Grand Inquisitor and is also killed by Candide.&lt;br /&gt;
&lt;br /&gt;
===The Grand Inquistor===&lt;br /&gt;
The Grand Inquistor is in a high position with in the Catholic Church.  He also shares Cunegonde with Don Issachar. The Inqusitor uses his position to initiate an auto de fate in an abusive manor.  He threatens to use the auto de fate where individuals are burned to death against Don Issachar(389).  This is a clear abuse of his power and position as an official of the church.&lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm Voltaire]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp PinkMonkey.com]&lt;br /&gt;
* [http://novaonline.nv.cc.va.us/eli/eng252/candidestudy.html#epic &#039;&#039;Candide&#039;&#039; and the Enlightenment: Study Guide]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
* Beck, Ervin.  [http://web32.epnet.com.ezproxy.maconstate.edu/citation.asp?tb=1&amp;amp;_ug=sid+24BFF23C%2DB2EB%2D4ED1%2D92E5%2DD8549766350E%40sessionmgr3+dbs+mzh+744B&amp;amp;_us=frn+1+hd+False+hs+False+or+Date+ss+SO+sm+KS+sl+%2D1+dstb+KS+mh+1+ri+KAAACB3C00104454+B5AE&amp;amp;_usmtl=ftv+True+137E&amp;amp;_uso=hd+False+tg%5B0+%2D+st%5B0+%2DVoltaire+clv%5B0+%2DY+db%5B0+%2Dmzh+cli%5B0+%2DFT+op%5B0+%2D+58FF&amp;amp;bk=S&amp;amp;EBSCOContent=ZWJjY8bb43ePprdrtdvha6Gmr4GPqLGFn6i5faKWxpjDpeys0qetuNDf7XnU3u6%2B4wAA&amp;amp;rn=6&amp;amp;fn=1&amp;amp;db=aph&amp;amp;an=2336667&amp;amp;sm=&amp;amp;cf=1/ &amp;quot;Voltaire&#039;s Candide.&amp;quot;]  &#039;&#039;Explicator&#039;&#039;, Summer 1999, 57(4): p203-04.&lt;br /&gt;
&lt;br /&gt;
* Bell, Ian. &amp;quot;&#039;&#039;Candide&#039;&#039;: Overveiw.&amp;quot; &#039;&#039;Reference Guide to World Literature&#039;&#039;, 2nd ed. St.James Press, 1995.&lt;br /&gt;
&lt;br /&gt;
* Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
* Gunnels, Claire &amp;amp; Bettye Sutton. [http://kclibrary.nhmccd.edu/voltaire3.htm &amp;lt;u&amp;gt;kclibrary.edu&amp;lt;/u&amp;gt;.]Kingwood College Library. 1999. 13 Feb. 2006&lt;br /&gt;
&lt;br /&gt;
* Marsh, Leonard. [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1&amp;quot;Voltaire&#039;s Candide.&amp;quot;] &#039;&#039;Explicator&#039;&#039;. Spring 2004, Vol. 62 Issue 3, 144-146.&lt;br /&gt;
&lt;br /&gt;
* TheBestNotes.com. [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;.] 2003. 7 Feb. 2006&lt;br /&gt;
&lt;br /&gt;
* Voltaire, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 377-438.&lt;br /&gt;
&lt;br /&gt;
* Thompson, Diane. [http://novaonline.nv.cc.va.us/eli/eng252/candidestudy.html#versions &amp;lt;u&amp;gt;nvcc.edu&amp;lt;/u&amp;gt;.]Northern Virginia Community College. 1999. 14 Feb. 2006&lt;br /&gt;
&lt;br /&gt;
* Ayer, Alfred Jules. &#039;&#039;Voltaire&#039;&#039;. New York: Random House, 1986.&lt;br /&gt;
&lt;br /&gt;
* Mason, Hadyn. &#039;&#039;European Masters: Voltaire&#039;&#039;. London: Hutchinson, 1975.&lt;br /&gt;
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&lt;br /&gt;
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[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4973</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4973"/>
		<updated>2006-02-15T07:52:11Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Cacambo */  Added short analysis of Cacambo&amp;#039;s role&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
In the 18th century new ideas and philosophies were popping up everywhere. An intellectual movement in Europe known as as the Enlightment started to change the way man viewed his world. Also known as the age of reason, this was the road to understanding in which Voltaire lived. Isaac Newton introduced the idea that the universe was governed by setlaws that were also able to be discovered. This concept was detremental to the way people had prevously thought because it undermined the faith in a personal God. It was believed by many philosphers, such as Voltaire, that churches should not interfere with scientific research. By the end of the 1700&#039;s, the idea of self-government had changed in England and  started a revolution in France and America. Europe moved from an rural farming economy to an industrial one. At the end of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last traces of the Middle Ages (Gunnels &amp;amp; Sutton).&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
===The Folly of Optimism===&lt;br /&gt;
The Folly of Optimism is a recurring theme throughout the novel.  By most definitions, optimism is a positive outlook on life and situations, assuming there are good times to come even in the darkest of hours.  However, through this novel, optimism is at times not seen as a beneficial outlook.  According to Candide himself, optimism &amp;quot;is a mania for saying things are well when one is in hell&amp;quot; (Voltaire 410).  Optimism is seen as a slight sign of insanity, a trait that causes a person to constantly suffer in the mere hopes that troubled times will one day turn around.  &lt;br /&gt;
&lt;br /&gt;
The old woman is a prime example.  Through all her hardships, all her torturous sufferings, she carried on; a glimmer of hope inside her that all hope is not lost.  In telling her story, she talks of an optimistic outlook, of her own optimism; &amp;quot;A hundred times I wanted to kill myself, but I always loved life more. This ridiculous weakness is perhaps one of our worst instincts; is anything more stupid than choosing to carry a burden that really one wants to cast on the ground&amp;quot; (Voltaire 396).&lt;br /&gt;
&lt;br /&gt;
Candide is another example. He went through some hardships as well. Candide says &amp;quot;The enormous riches which this rascal had stolen were sunk beside him in the sea, and nothing was saved but a sheep&amp;quot; (Voltaire 413). He was talking about the man who had robbed him of his possessions. He said very optimistic things about the fate of this man and the sheep that was his was saved.&lt;br /&gt;
&lt;br /&gt;
Although their optimism is the main reason for their survival and ability to continue on through their sufferings, the characters view their optimism as one of the main causes for those sufferings they must go through. &lt;br /&gt;
&lt;br /&gt;
The Folly is the belief that Candide is going to find Cunegonde like he first loved her. Even though this doesn&#039;t happen, that is where optimism comes into effect. With her breast fallen, Candide still took her to be his wife, what &amp;quot;Optimism&amp;quot;, what a man (Voltaire 435).&lt;br /&gt;
&lt;br /&gt;
===Is There Truely A Utopia===&lt;br /&gt;
&lt;br /&gt;
===The Uselessness of Philosophical Speculation===&lt;br /&gt;
Throughout &#039;&#039;Candide&#039;&#039;, three different philosophies are presented: optomism, pessimism, and skeptism.  Pangloss is the character who embodies optomism. He states: &amp;quot; It is clear that things cannot be otherwise than they are, for since everything is made to serve and end, everything necessarliy serves the best end&amp;quot; (378). He also argues: &amp;quot;that there cannot possibly be an effect without a cause&amp;quot; meaning that everything in the world has a specific purpose and reason (378).  Martin, however, is the total opposite of Pangloss.  He only sees the worst of any situation due to the hardships he has faced. He has survived being robbed by his wife, beaten by his son, deserted by a daughter foolish enough to get kidnapped, and being fired from the modest job that provided his meager existance. At this point in his life, he has nothing to live for, and therefore, finds no joy in living. He states that &amp;quot;I have seen so many extraordinary things that nothing seems extraordinary anymore&amp;quot; (414). Cacambo is the skeptic.  His belief is somewhere in between that of Pangloss and Martin: &amp;quot;That is, Cacambo embodies the notion that one cannot know whether or not ultimate reality can be proven by reason&amp;quot; (Beck).  Cacambo has talents: &amp;quot; he had been choirboy, sacristan, sailor, monk, merchant, solider, and lackey&amp;quot; (398).  These talents have furthered his knowledge, and he has learned through personal expriences to take a more realistic view on life. Candide is swayed by both extreme philosophies in the story. He lives by Pangloss&#039; optimism and then takes Martin&#039;s pessismism for a try. However, &amp;quot; By the novel&#039;s end, Candide shares Voltaire&#039;s diest attitude that God abandoned the world after having created it, and that humans must cultivate their own garden&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in &#039;&#039;Candide&#039;&#039; is greed. In Candide’s world greed is like an infection that has spread almost everywhere. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist there because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
===The Hypocrisy of Religion===&lt;br /&gt;
The hypocrisy of religion is something that is very cleverly used in the works of Candide. Voltaire uses satire throughout the novel with the characters who are considered to be very religious men, who are actually doing the complete opposite of what is considered to be religious and moral.  Cunegonde is held as a prisoner of war and is bought and sold by men of religious beliefs.   “Finally my Jew, fearing for his life, struck a bargain by which the house and I would belong to both of them as joint tenants; the Jew would get Mondays, Wednesdays, and the Sabbath, the inquisitor would get the other days of the week” (388).&lt;br /&gt;
&lt;br /&gt;
Auto-da-fe, or an act of faith, are used to scare people.  In this novel, the Grand Inquisitor uses this tool to ensure that he gets to have Cunegonde for himself as well.  “The inquisitor threatened him with an auto-da-fe”(388).  &lt;br /&gt;
&lt;br /&gt;
It is the characters who hold no place in society who are admired and sympathized with by Voltaire in the novel.  It is “a man who had never been baptized, a good Anabaptist named Jacques” who is the man who does the right thing in this novel (380).  He sees Candide as someone who needs help, so he offers everything that is at his disposal.  It seems as if religion is used a political strategy by the people higher up in society, but it is used as a way of life by the smaller men.&lt;br /&gt;
&lt;br /&gt;
===Sexual Exploitation===&lt;br /&gt;
&lt;br /&gt;
===Resurection===&lt;br /&gt;
&lt;br /&gt;
All throughout &#039;&#039;Candide&#039;&#039; we see characters being &amp;quot;resurrected&amp;quot;. For example, Cunegonde&#039;s brother, the Jesuit Baron, is resurrected at the end of the story and also Master Pangloss.  Both of these men had supposably been killed earlier on in the story but show up in the end.  Candide was to have killed the baron with his sword when he slit his chest open. Pangloss was to have been hung and then burned, but got rescued from the actual burning. The rope that was around his neck was not tight enough, therefore he was still breathing. Also, Candide was badly beat but survived and was nursed back to health.  The entire story is really an example of resurrection because everyone was seperated at some point, but all of the main characters end up reunited back together.&lt;br /&gt;
&lt;br /&gt;
===The Evil of Poverty===&lt;br /&gt;
&lt;br /&gt;
In the story &#039;&#039;Candide&#039;&#039; almost everyone in the story is or at once in the clutches of poverty.  This seems to be a vice that no one can escape.  At one point in the story Candide has supper with six people that used to be kings.  Now they were all stripped of their glory and reduced to taking handouts.  The old woman that helped Cunegonde was a wealthy princess at one time and also reduced down to slavery.  Maybe Voltaire&#039;s use of this theme was to show how bad poverty was during his lifetime.  He might have felt he could show people how poverty effects those that have to endure it. As Bell says, &amp;quot;After all, without evil, how could individuals exercise free choice&amp;quot; (Bell)?&lt;br /&gt;
&lt;br /&gt;
===Immorality===&lt;br /&gt;
&lt;br /&gt;
===Deism===&lt;br /&gt;
&lt;br /&gt;
Deism is &amp;quot;an eighteenth century belief that God made the universe, but then left it to run on its own, rather like a watchmaker who makes a clock and then leaves it to run on its own.&amp;quot; (Thompson) Deism was the religion of [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Candide Candide]] and [[Voltaire]], who firmly believed there was significant just and cause to believe in &amp;quot;a necessary eternal supreme intelligent being....Although Voltaire did not think one could prove the existence of God, he thought the order and harmony of the universe strongly suggested that it had been created by a supreme intelligence, not by random events.&amp;quot; (Ayer, 110) &lt;br /&gt;
&lt;br /&gt;
As we all know the story of &#039;&#039;Candide&#039;&#039; is full of unordinary events and the existence of the mysterious land, El Dorado and its myth of being &amp;quot;a land of gold somwhere in Central or South America&amp;quot; (406) may suggest a positive outlook or reward for those who believed in God and shared their beliefs among others in a conforming sense. &amp;quot;God is rather like the Lord described by the [http://www.m-w.com/dictionary/Dervish Dervish] (the 172 year old man, p.406) who sends a ship full of goods to another country, but doesn&#039;t worry about the condition of the mice in the hold. But the ship is in good condition, and the voyage has a purpose, to the Lord, if not to the mice.&amp;quot; (Thompson)&lt;br /&gt;
&lt;br /&gt;
&amp;quot;So, even if this world seems utterly mad, no suggestion exists that it lacks a final arbiter of order and sanity. Even the most pessimistic figure, [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Martin Martin]], never denies God, espousing rather a philosophy according to which the Devil seems on level terms with Him.&amp;quot; (Mason, 64)&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza, the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.  However, in the end all the determination of Candide pays off when the two are finally reunited for good.  She represents all of the trials and tribulations that women of that time were exposed to.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor.&lt;br /&gt;
&lt;br /&gt;
Like [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Martin Martin]], Jacques is pessimistic towards the behavior of the human race, but Martin believes that man is inherently cruel. Jacques&#039; philosophy is as follows: &amp;quot;It must be, said he, that men have corrupted Nature, for they are not born wolves, yet that is what they have become&amp;quot; (383).  In other words, mankind were not created with a predisposition to kill one another, to thrive on the misfortunes of others, or to just be cruel.  However, over periods of time, that is what happened.&lt;br /&gt;
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===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Voltaire 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
Cacambo was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant. Cacambo acts as a guide to Candide. Candide is naive and does not know the ways of the world. He is too trusting of the strangers he meets during his travels. Cacambo serves to provide Candide with the answers and instructions Candide needs to survive the world. After Candide supposedly stabs and kills The Baron, Cacambo helps Candide escape without getting caught (p 401).&lt;br /&gt;
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===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
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He is the arrogant governor of Buenos Aries.  He is the normal stereotyped government official, &amp;quot;he address[es] everyone with the most aristocratic disdain, pointing his nose so loftily, raising his voice so mercilessly, lording it so splendidly, and assuming so arrogant a pose&amp;quot; (396). He finds Cunegonde to be &amp;quot;the most beautiful creature he ha[s] ever seen&amp;quot; (397). Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world, perhaps due to unfortunate events in the course of his life. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, etc.) the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
Martin is a direct counterpart to [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Pangloss Pangloss]].  Pangloss sees the world as the best possible place, while Martin sees it as the exact opposite.  Martin&#039;s philosophy is as follows: &amp;quot; Do you believe, said Martin, that hawks have always eaten pigeons when they could get them?  Well, said Martin, if hawks have always had the same character, why do you suppose that men have changed?&amp;quot; (414).  Thus, Martin believes that men have always been cruel and will always be cruel.  Martin&#039;s pessimism also draws parallels to another character, [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Jacques Jacques the Anabaptist]].  Jacques is also pessimistic, but unlike Martin, he believes that kindness goes a long way towards redemption for mankind.&lt;br /&gt;
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===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man known as the &amp;quot;most choleric Hebrew seen in Israel since the Babylonian captivity,&amp;quot; who tries to win Cunegonde&#039;s love (389). He shares custody of Cunegonde with The Grand Inquisitor and is also killed by Candide.&lt;br /&gt;
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===The Grand Inquistor===&lt;br /&gt;
The Grand Inquistor is in a high position with in the Catholic Church.  He also shares Cunegonde with Don Issachar. The Inqusitor uses his position to initiate an auto de fate in an abusive manor.  He threatens to use the auto de fate where individuals are burned to death against Don Issachar(389).  This is a clear abuse of his power and position as an official of the church.&lt;br /&gt;
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==Critical Perspectives==&lt;br /&gt;
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=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm Voltaire]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp PinkMonkey.com]&lt;br /&gt;
* [http://novaonline.nv.cc.va.us/eli/eng252/candidestudy.html#epic &#039;&#039;Candide&#039;&#039; and the Enlightenment: Study Guide]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
* Beck, Ervin.  [http://web32.epnet.com.ezproxy.maconstate.edu/citation.asp?tb=1&amp;amp;_ug=sid+24BFF23C%2DB2EB%2D4ED1%2D92E5%2DD8549766350E%40sessionmgr3+dbs+mzh+744B&amp;amp;_us=frn+1+hd+False+hs+False+or+Date+ss+SO+sm+KS+sl+%2D1+dstb+KS+mh+1+ri+KAAACB3C00104454+B5AE&amp;amp;_usmtl=ftv+True+137E&amp;amp;_uso=hd+False+tg%5B0+%2D+st%5B0+%2DVoltaire+clv%5B0+%2DY+db%5B0+%2Dmzh+cli%5B0+%2DFT+op%5B0+%2D+58FF&amp;amp;bk=S&amp;amp;EBSCOContent=ZWJjY8bb43ePprdrtdvha6Gmr4GPqLGFn6i5faKWxpjDpeys0qetuNDf7XnU3u6%2B4wAA&amp;amp;rn=6&amp;amp;fn=1&amp;amp;db=aph&amp;amp;an=2336667&amp;amp;sm=&amp;amp;cf=1/ &amp;quot;Voltaire&#039;s Candide.&amp;quot;]  &#039;&#039;Explicator&#039;&#039;, Summer 1999, 57(4): p203-04.&lt;br /&gt;
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* Bell, Ian. &amp;quot;&#039;&#039;Candide&#039;&#039;: Overveiw.&amp;quot; &#039;&#039;Reference Guide to World Literature&#039;&#039;, 2nd ed. St.James Press, 1995.&lt;br /&gt;
&lt;br /&gt;
* Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
* Gunnels, Claire &amp;amp; Bettye Sutton. [http://kclibrary.nhmccd.edu/voltaire3.htm &amp;lt;u&amp;gt;kclibrary.edu&amp;lt;/u&amp;gt;.]Kingwood College Library. 1999. 13 Feb. 2006&lt;br /&gt;
&lt;br /&gt;
* Marsh, Leonard. [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1&amp;quot;Voltaire&#039;s Candide.&amp;quot;] &#039;&#039;Explicator&#039;&#039;. Spring 2004, Vol. 62 Issue 3, 144-146.&lt;br /&gt;
&lt;br /&gt;
* TheBestNotes.com. [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;.] 2003. 7 Feb. 2006&lt;br /&gt;
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* Voltaire, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 377-438.&lt;br /&gt;
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* Thompson, Diane. [http://novaonline.nv.cc.va.us/eli/eng252/candidestudy.html#versions &amp;lt;u&amp;gt;nvcc.edu&amp;lt;/u&amp;gt;.]Northern Virginia Community College. 1999. 14 Feb. 2006&lt;br /&gt;
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* Ayer, Alfred Jules. &#039;&#039;Voltaire&#039;&#039;. New York: Random House, 1986.&lt;br /&gt;
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* Mason, Hadyn. &#039;&#039;European Masters: Voltaire&#039;&#039;. London: Hutchinson, 1975.&lt;br /&gt;
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[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4883</id>
		<title>Molière</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4883"/>
		<updated>2006-02-10T04:45:40Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* External Links concerning Moli&amp;amp;egrave;re */ Added accented letters&lt;/p&gt;
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&lt;div&gt;==Biography==&lt;br /&gt;
Named Jean Baptiste Poqulin, French playwright, actor and creator of French high comedy; his genius lay in exposing the hypocrisies and follies of his society through satire.The comic dramatist composed 12 satirical full length comedies of all time. Jean Baptiste was the leading French comic actor, stage director, and dramatic theoretician of the 17th century. He was born on January 15, 1622 to Marie and Jean Poquelin; his father was a Parisian furniture merchant and upholsterer to the king. As a young boy he watched comedians perform plays and farces in the streets. Jean Baptiste received his education at College de Clemoist, a Jesuit school, becoming a promising scholar of Latin and Greek. He received his law degree in 1642 but had another passion at heart. His true love was in theater, turning away from his legal profession and his fathers business at age 21 Jean Baptiste joined the Béjart troupe of professional actors. The little company, headed by Jean Baptist and called the Illustre Théâtre, settled in Paris in 1643. At roughly the same time he also acquired the pseudonym Molière. With Illustrate Theatre, Molière played an unsuccessful season in Paris and went bankrupt. Afterwards he left to tour provinces in South France from 1646-1658. In 1658 Jean Baptiste returned to Paris and played before Louis XIV. Under royal patronage this troupe, performing at the Palais Royal, enjoyed continuous success; it is known as the ancestor of the Comédie Française. Molière had, nevertheless, to contend with rivalry from the Hôtel de Bourgogne and with cries of impiety and slander from critics and other authors. The king’s brother became Moliere&#039;s patron and his colleagues were appointed official providers of entertainment to the Sun King himself. Two Precious Maidens Ridiculed,in 1659 established him as the most popular comic playwright of his day. Moliere became known as a writer whose best plays had the lasting impact of tragedies. &amp;quot;Other playwrights resented his continual experiments with comic forms (as in The School for Wives) and with verse (as in Amphitryon). Famous tragedians such as Montfleury and Hauteroche envied his success with the public and the royal protection he enjoyed. Molière responded by incorporating some of his detractors into his comedies as buffoons and ineffectuals.&amp;quot; (The Walton Group) Madeleine Béjart was Jean Baptistes mistress for many years, but in 1662 he scandalized many by marrying Armande Béjart, who was either Madeleine&#039;s younger sister or her daughter. In the late 1660&#039;s Jean Baptiste developed a lung ailment. He collapsed February 17, 1673 after his fourth performance of the Imaginary Invalid and died. Church leaders refused to grant his body a formal burial. &amp;quot;Molière immensely refined the commedia themes and techniques, setting most of his plots in and around Paris and raising neoclassical French comedy to a plane of artistry and inventiveness never attained before or since. He applied the alexandrine, or rhymed hexameter line -- borrowed from contemporary tragedies, many of which he had staged -- to a relaxed dialogue that imitated conversational speech. He also created a gallery of incisive portraits: Tartuffe the religious hypocrite, and Orgon, his dupe; Jourdain the social climber; Don Juan the rebel and libertine; cuckolds such as Arnolphe, Dandin, and Amphitryon; Alceste the stony idealist; Harpagon the miser; Scapin the trickster; Argan the hypochondriac; Philaminte the pretentiously cultured lady; and many more.&amp;quot; (The Walton Group)&lt;br /&gt;
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==List of Works==&lt;br /&gt;
*[[A Jealous Husband.]]&lt;br /&gt;
* [[The Fleet-Footed Doctor.]]&lt;br /&gt;
* [[The Scatterbrain]] (1653).&lt;br /&gt;
* [[A Lovers&#039; Quarrel]] (1656). &lt;br /&gt;
* [[Affected Young Ladies]] (1659).&lt;br /&gt;
* [[The Imaginary Cuckold]] (1660). &lt;br /&gt;
* [[The Jealous Prince]] (1661). &lt;br /&gt;
* [[The School for Husbands]] (1661).&lt;br /&gt;
* [[The Nuisances]] (1661).&lt;br /&gt;
* [[The School for Wives]] (1662). &lt;br /&gt;
* [[A Versailles Improvisation]] (1663).&lt;br /&gt;
* [[The Forced Wedding]] (1664).&lt;br /&gt;
* [[The Princess of Elida]] (1664). &lt;br /&gt;
* [[Tartuffe]] (1664, 1667, 1669). &lt;br /&gt;
* [[Don Juan]] (1665). &lt;br /&gt;
* [[Love&#039;s Cure-All]] (1665). &lt;br /&gt;
* [[The Misanthrope]] (1666). &lt;br /&gt;
* [[A Doctor Despite Himself]] (1666). &lt;br /&gt;
* [[Mélicerte]] (1666). &lt;br /&gt;
* [[A Comic Pastoral.]]&lt;br /&gt;
* [[The Sicilian]] (1667). &lt;br /&gt;
* [[Amphitryon]] (1668). &lt;br /&gt;
* [[The Confounded Husband]] (1668). &lt;br /&gt;
* [[The Miser]] (1668). &lt;br /&gt;
* [[Monsieur de Pourceaugnac]] (1669). &lt;br /&gt;
* [[The Magnificent Suitors]] (1670). &lt;br /&gt;
* [[The Would-Be Gentleman]] (1670). &lt;br /&gt;
* [[Psyche]] (1671). &lt;br /&gt;
* [[Scapin&#039;s Schemings]] (1671). &lt;br /&gt;
* [[A Pretentious Countess]] (1671). &lt;br /&gt;
* [[Learned Ladies]] (1672). &lt;br /&gt;
* [[The Hypochondriac]], or [[The Imaginary Invalid]] (1673).&lt;br /&gt;
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== Influences on Moliere ==&lt;br /&gt;
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&#039;&#039;&#039;Background&#039;&#039;&#039;&lt;br /&gt;
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Moliere, was born Jean Baptiste Poqulinin the year 1622 in Paris, France. He was raised by his father who was a furniture upholsterer for King Louis XIII. Jean Polqulinin’s interest in drama and acting was first sparked by his grandfather who “took him to see productions at the famous Hotel de Bourgogne” (Seidel p5). He received an extremely good education at the Jesuit College de Clermont and went on to graduate from law school.  “In 1642 he met and became romantically involved with Madeline Bejart a young actress” (Seidel p5).  Jean Polqulin renounced his royal appointment to the court offered because of his father’s position and instead pursed an acting career, then changing his name to Moliere.  Although in 1645 he spent time in debtors’ prison after the collapse of his acting troupe called the l’Illustre Theatre (Seidel 5), he continued traveling and performing for the next 13 years. He landed in front of King Louis XIV who became one of his patrons (Seidel p5).&lt;br /&gt;
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&#039;&#039;&#039;Style&#039;&#039;&#039;&lt;br /&gt;
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Moliere writing was influenced by a style called commedia dell’arte also called “comedy of art or comedy of the profession”. Commedia dell’arte is an Italian theater style which is improvised and unwritten.  It is up to the actors to make the play and its concepts come together in a comedic way as this style focuses on subject rather than a structured set of lines (Bellinger 1). Moliere used this style in an enhanced version. His first plays are “all short adaptions of Italian farces in the tradition of commedia dell’arte” (Seidel 5). He also used a writing technique called a fabliau which is a short comedic two line verse that rhymes (Columbia).  An example of this technique can be seen in his play Tartuff.&lt;br /&gt;
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&#039;&#039;&#039;Time Period&#039;&#039;&#039;&lt;br /&gt;
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Moliere lived from 1622-1673  in Europe during a time refered to as the Age of Reason or Neoclassical period. A theory known as Deism became very popular during this period. Deism suggests that  God is likened unto a clockmaker and the universe is likened unto a clock.  Once the creation was finished the Clockmaker went on to another project and left the clock to run on its own. This time period emphasized reason, truth and logic, over emotions stating that “reason is a faculty that properly developed can control unruly passions” (Gordon p3).  “The main focus of Neoclassical writers was not the inner workings of the mind as with later Romantic writers, but on the behavior of humankind in general” (Gordon p3).  The neoclassic period is also characterized by challenges to established religion, government, and social hierarchy.&lt;br /&gt;
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==External Links concerning Moli&amp;amp;egrave;re==&lt;br /&gt;
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[http://www.theatredatabase.com/17th_century/moliere_001.html Theatre Database]&lt;br /&gt;
&lt;br /&gt;
[http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml Biography of Moli&amp;amp;egrave;re]&lt;br /&gt;
&lt;br /&gt;
[http://www.site-moliere.com/ Site-Moli&amp;amp;egrave;re]&lt;br /&gt;
&lt;br /&gt;
[http://www.bartleby.com/65/mo/Moliere.html The Columbia Encyclopedia Entry on Moli&amp;amp;egrave;re]&lt;br /&gt;
&lt;br /&gt;
[http://www.theatrehistory.com/french/moliere006.html Jean Baptiste Poquelin de Moli&amp;amp;egrave;re]&lt;br /&gt;
&lt;br /&gt;
[http://www.malaspina.org/home.asp?topic=./search/details&amp;amp;lastpage=./search/results&amp;amp;ID=163 Malaspina Great Books entry on Moli&amp;amp;egrave;re]&lt;br /&gt;
&lt;br /&gt;
[http://www.miracosta.cc.ca.us/home/darnaud/moliere.htm Th&amp;amp;eacute;&amp;amp;acirc;tre de Poche Entry on Moli&amp;amp;egrave;re]&lt;br /&gt;
&lt;br /&gt;
[http://endeavor.med.nyu.edu/lit-med/lit-med-db/webdocs/webdescrips/moliere1420-des-.html Moli&amp;amp;egrave;re: The Imaginary Invalid]&lt;br /&gt;
&lt;br /&gt;
==Work Cited==&lt;br /&gt;
&lt;br /&gt;
*[http://www.jeancocteaurep.org/education/moliereworks.asp?n=1 List of Works]&lt;br /&gt;
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*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=2&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1410000044&amp;amp;ST=Moliere&amp;amp;bConts=16047  Moliere], in Literature Resource Center. (An introduction to the author&#039;s life and works)&lt;br /&gt;
&lt;br /&gt;
*[http://lionreference.chadwyck.com/searchFulltext.do?id=BIO008635&amp;amp;divLevel=0&amp;amp;trailId=1087DCE7105&amp;amp;area=ref&amp;amp;forward=critref_ft Moliere], in Literature Online Refereence Edition&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=1&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1200011031&amp;amp;ST=Moliere&amp;amp;bConts=16047 Molière], in Dictionary of Literary Biography, Volume 268: Seventeenth-Century French Writers. A Bruccoli Clark Layman Book. Edited by Françoise Jaouën, Yale University. The Gale Group, 2002, pp. 239-263.&lt;br /&gt;
&lt;br /&gt;
*“Fabliau.” Columbia Encyclopedia. 2005 edition.                                              &lt;br /&gt;
	&lt;br /&gt;
&amp;lt;http://www.encyclopedia.com/htmlfl/fabliau.asp.&amp;gt;&lt;br /&gt;
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*Bellinger, Martha. A short history of Drama. New York : Henry Holt and Company, &lt;br /&gt;
1927 pp153-157.&lt;br /&gt;
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&amp;lt;http://www.theatrehistory.com/italian/commedia_dell_arte_001.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*I.R.F. Gordon, Emiertus Angelia Polytechnic University, “Neo-classicism, &lt;br /&gt;
Neoclassicism.”  The Literary Encyclopedia. 11 Apr. 2005. The Literary Dictionary Company. &lt;br /&gt;
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&amp;lt;http://litencyc.com/php/stopics.php?rec=true&amp;amp;UID=767&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Seidel, Micheal. “European Authors.” Moliere Vol 3 pages 101-124. Literature Resource Center. GALILEO. Georgia Perimeter College Library, Clarkston,GA. &lt;br /&gt;
30 Jan 2006.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.galileo.usg.edu.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*The Walton Group and Ian C. Mills. &amp;quot; MOLIERE- French Dramatist &amp;quot; Moliere 1997 http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml&lt;br /&gt;
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[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4866</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4866"/>
		<updated>2006-02-10T04:31:30Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Works Cited */ m&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
In the 18th century new ideas and philosophies were popping up everywhere. An intellectual movement in Europe known as as the Enlightment started to change the way man viewed his world. Also known as the age of reason, this was the road to understanding in which Voltaire lived. Isaac Newton introduced the idea that the universe was governed by setlaws that were also able to be discovered. This concept was detremental to the way people had prevously thought because it undermined the faith in a personal God. It was believed by many philosphers, such as Voltaire, that churches should not interfere with scientific research. By the end of the 1700&#039;s, the idea of self-government had changed in England and  started a revolution in France and America. Europe moved from an rural farming economy to an industrial one. At the end of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last traces of the Middle Ages.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
===The Folly of Optimism===&lt;br /&gt;
The Folly of Optimism is a recurring theme throughout the novel.  By most definitions, optimism is a positive outlook on life and situations, assuming there are good times to come even in the darkest of hours.  However, through this novel, optimism is at times not seen as a beneficial outlook.  According to Candide himself, optimism &amp;quot;is a mania for saying things are well when one is in hell&amp;quot; (Voltaire 410).  Optimism is seen as a slight sign of insanity, a trait that causes a person to constantly suffer in the mere hopes that troubled times will one day turn around.  &lt;br /&gt;
&lt;br /&gt;
The old woman is a prime example.  Through all her hardships, all her torturous sufferings, she carried on; a glimmer of hope inside her that all hope is not lost.  In telling her story, she talks of an optimistic outlook, of her own optimism; &amp;quot;A hundred times I wanted to kill myself, but I always loved life more. This ridiculous weakness is perhaps one of our worst instincts; is anything more stupid than choosing to carry a burden that really one wants to cast on the ground&amp;quot; (Voltaire 396).  &lt;br /&gt;
&lt;br /&gt;
Although their optimism is the main reason for their survival and ability to continue on through their sufferings, the characters view their optimism as one of the main causes for those sufferings they must go through. &lt;br /&gt;
&lt;br /&gt;
The Folly is the belief that Candide is going to find Cunegonde like he first loved her. Even though this doesn&#039;t happen, that is where optimism comes into effect. With her breast fallen, Candide still took her to be his wife, what &amp;quot;Optimism&amp;quot;, what a man (Voltaire 435).&lt;br /&gt;
&lt;br /&gt;
===Is There Truely A Utopia===&lt;br /&gt;
&lt;br /&gt;
===The Uselessness of Philosophical Speculation===&lt;br /&gt;
Throughout &#039;&#039;Candide&#039;&#039;, three different philosophies are presented: optomism, pessimism, and skeptism.  Pangloss is the character who embodies optomism. He states: &amp;quot; It is clear that things cannot be otherwise than they are, for since everything is made to serve and end, everything necessarliy serves the best end&amp;quot; (378). He also argues: &amp;quot;that there cannot possibly be an effect without a cause&amp;quot; meaning that everything in the world has a specific purpose and reason (378).  Martin, however, is the total opposite of Pangloss.  He only sees the worst of any situation.  Cacambo is the skeptic.  His belief is somewhere in between that of Pangloss and Martin: &amp;quot;That is, Cacambo embodies the notion that one cannot know whether or not ultimate reality can be proven by reason&amp;quot; (Beck).  Cacambo has talents: &amp;quot; he had been choirboy, sacristan, sailor, monk, merchant, solider, and lackey&amp;quot; (398).  These talents have furthered his knowledge, and he has learned through person expriences to take a realistic view on life.&lt;br /&gt;
&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in &#039;&#039;Candide&#039;&#039; is greed. In Candide’s world greed is like an infection that has spread almost everywhere. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist there because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
===Sexual Exploitation===&lt;br /&gt;
&lt;br /&gt;
===Resurection===&lt;br /&gt;
&lt;br /&gt;
All throughout &#039;&#039;Candide&#039;&#039; we see characters being &amp;quot;resurrected&amp;quot;. For example, Cunegonde&#039;s brother, the Jesuit Baron, is resurrected at the end of the story and also Master Pangloss.  Both of these men had supposably been killed earlier on in the story but show up in the end.  Candide was to have killed the baron with his sword when he slit his chest open. Pangloss was to have been hung and then burned, but got rescued from the actual burning. The rope that was around his neck was not tight enough, therefore he was still breathing. Also, Candide was badly beat but survived and was nursed back to health.  The entire story is really an example of resurrection because everyone was seperated at some point, but all of the main characters end up reunited back together.&lt;br /&gt;
&lt;br /&gt;
===The Evil of Poverty===&lt;br /&gt;
&lt;br /&gt;
In the story &#039;&#039;Candide&#039;&#039; almost everyone in the story is or at once in the clutches of poverty.  This seems to be a vice that no one can escape.  At one point in the story Candide has supper with six people that used to be kings.  Now they were all stripped of their glory and reduced to taking handouts.  The old woman that helped Cunegonde was a wealthy princess at one time and also reduced down to slavery.  Maybe Voltaire&#039;s use of this theme was to show how bad poverty was during his lifetime.  He might have felt he could show people how poverty effects those that have to endure it. As Bell says, &amp;quot;After all, without evil, how could individuals exercise free choice&amp;quot; (Bell)?&lt;br /&gt;
&lt;br /&gt;
===Immorality===&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor. &lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Voltaire 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
He was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant.&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
The arrogant governor of Buenos Aries. He finds Cunegonde attractive. Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world, perhaps due to unfortunate events in the course of his life. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, etc.)the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
Martin is a direct counterpart to [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Pangloss Pangloss]].  Pangloss sees the world as the best possible place, while Martin sees it as the exact opposite.  Martin&#039;s philosophy is as follows: &amp;quot; Do you believe, said Martin, that hawks have always eaten pigeons when they could get them?  Well, said Martin, if hawks have always had the same character, why do you suppose that men have changed?&amp;quot; (414).  Thus, Martin believes that men have always been cruel and will always be cruel.  Martin&#039;s pessimism also draws parallels to another character, [[http://litmuse.maconstate.edu/litwiki/index.php/Candide#Jacques Jacques the Anabaptist]].  Jacques is also pessimistic, but unlike Martin, he believes that kindness goes a long way towards redemption for mankind.&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man who tries to win the affection of Cunegonde. He shares this fight for affection with The Grand Inquisitor. &lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm Voltaire]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp PinkMonkey.com]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
* Beck, Ervin.  [http://web32.epnet.com.ezproxy.maconstate.edu/citation.asp?tb=1&amp;amp;_ug=sid+24BFF23C%2DB2EB%2D4ED1%2D92E5%2DD8549766350E%40sessionmgr3+dbs+mzh+744B&amp;amp;_us=frn+1+hd+False+hs+False+or+Date+ss+SO+sm+KS+sl+%2D1+dstb+KS+mh+1+ri+KAAACB3C00104454+B5AE&amp;amp;_usmtl=ftv+True+137E&amp;amp;_uso=hd+False+tg%5B0+%2D+st%5B0+%2DVoltaire+clv%5B0+%2DY+db%5B0+%2Dmzh+cli%5B0+%2DFT+op%5B0+%2D+58FF&amp;amp;bk=S&amp;amp;EBSCOContent=ZWJjY8bb43ePprdrtdvha6Gmr4GPqLGFn6i5faKWxpjDpeys0qetuNDf7XnU3u6%2B4wAA&amp;amp;rn=6&amp;amp;fn=1&amp;amp;db=aph&amp;amp;an=2336667&amp;amp;sm=&amp;amp;cf=1/ &amp;quot;Voltaire&#039;s Candide.&amp;quot;]  &#039;&#039;Explicator&#039;&#039;, Summer 1999, 57(4): p203-04.&lt;br /&gt;
&lt;br /&gt;
* Bell, Ian. &amp;quot;&#039;&#039;Candide&#039;&#039;: Overveiw.&amp;quot; &#039;&#039;Reference Guide to World Literature&#039;&#039;, 2nd ed. St.James Press, 1995.&lt;br /&gt;
&lt;br /&gt;
* Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
* Marsh, Leonard. [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1&amp;quot;Voltaire&#039;s Candide.&amp;quot;] &#039;&#039;Explicator&#039;&#039;. Spring 2004, Vol. 62 Issue 3, 144-146.&lt;br /&gt;
&lt;br /&gt;
* TheBestNotes.com. [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;.] 2003. 7 Feb. 2006&lt;br /&gt;
&lt;br /&gt;
* Voltaire, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 377-438.&lt;br /&gt;
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[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4846</id>
		<title>Molière</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4846"/>
		<updated>2006-02-10T04:28:53Z</updated>

		<summary type="html">&lt;p&gt;Mrish: Added World Literature Category Link at bottom of page&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Biography==&lt;br /&gt;
Named Jean Baptiste Poqulin, French playwright, actor and creator of French high comedy; his genius lay in exposing the hypocrisies and follies of his society through satire.The comic dramatist composed 12 satirical full length comedies of all time. Jean Baptiste was the leading French comic actor, stage director, and dramatic theoretician of the 17th century. He was born on January 15, 1622 to Marie and Jean Poquelin; his father was a Parisian furniture merchant and upholsterer to the king. As a young boy he watched comedians perform plays and farces in the streets. Jean Baptiste received his education at College de Clemoist, a Jesuit school, becoming a promising scholar of Latin and Greek. He received his law degree in 1642 but had another passion at heart. His true love was in theater, turning away from his legal profession and his fathers business at age 21 Jean Baptiste joined the Béjart troupe of professional actors. The little company, headed by Jean Baptist and called the Illustre Théâtre, settled in Paris in 1643. At roughly the same time he also acquired the pseudonym Molière. With Illustrate Theatre, Molière played an unsuccessful season in Paris and went bankrupt. Afterwards he left to tour provinces in South France from 1646-1658. In 1658 Jean Baptiste returned to Paris and played before Louis XIV. Under royal patronage this troupe, performing at the Palais Royal, enjoyed continuous success; it is known as the ancestor of the Comédie Française. Molière had, nevertheless, to contend with rivalry from the Hôtel de Bourgogne and with cries of impiety and slander from critics and other authors. The king’s brother became Moliere&#039;s patron and his colleagues were appointed official providers of entertainment to the Sun King himself. Two Precious Maidens Ridiculed,in 1659 established him as the most popular comic playwright of his day. Moliere became known as a writer whose best plays had the lasting impact of tragedies. &amp;quot;Other playwrights resented his continual experiments with comic forms (as in The School for Wives) and with verse (as in Amphitryon). Famous tragedians such as Montfleury and Hauteroche envied his success with the public and the royal protection he enjoyed. Molière responded by incorporating some of his detractors into his comedies as buffoons and ineffectuals.&amp;quot; (The Walton Group) Madeleine Béjart was Jean Baptistes mistress for many years, but in 1662 he scandalized many by marrying Armande Béjart, who was either Madeleine&#039;s younger sister or her daughter. In the late 1660&#039;s Jean Baptiste developed a lung ailment. He collapsed February 17, 1673 after his fourth performance of the Imaginary Invalid and died. Church leaders refused to grant his body a formal burial. &amp;quot;Molière immensely refined the commedia themes and techniques, setting most of his plots in and around Paris and raising neoclassical French comedy to a plane of artistry and inventiveness never attained before or since. He applied the alexandrine, or rhymed hexameter line -- borrowed from contemporary tragedies, many of which he had staged -- to a relaxed dialogue that imitated conversational speech. He also created a gallery of incisive portraits: Tartuffe the religious hypocrite, and Orgon, his dupe; Jourdain the social climber; Don Juan the rebel and libertine; cuckolds such as Arnolphe, Dandin, and Amphitryon; Alceste the stony idealist; Harpagon the miser; Scapin the trickster; Argan the hypochondriac; Philaminte the pretentiously cultured lady; and many more.&amp;quot; (The Walton Group)&lt;br /&gt;
&lt;br /&gt;
==List of Works==&lt;br /&gt;
*[[A Jealous Husband.]]&lt;br /&gt;
* [[The Fleet-Footed Doctor.]]&lt;br /&gt;
* [[The Scatterbrain]] (1653).&lt;br /&gt;
* [[A Lovers&#039; Quarrel]] (1656). &lt;br /&gt;
* [[Affected Young Ladies]] (1659).&lt;br /&gt;
* [[The Imaginary Cuckold]] (1660). &lt;br /&gt;
* [[The Jealous Prince]] (1661). &lt;br /&gt;
* [[The School for Husbands]] (1661).&lt;br /&gt;
* [[The Nuisances]] (1661).&lt;br /&gt;
* [[The School for Wives]] (1662). &lt;br /&gt;
* [[A Versailles Improvisation]] (1663).&lt;br /&gt;
* [[The Forced Wedding]] (1664).&lt;br /&gt;
* [[The Princess of Elida]] (1664). &lt;br /&gt;
* [[Tartuffe]] (1664, 1667, 1669). &lt;br /&gt;
* [[Don Juan]] (1665). &lt;br /&gt;
* [[Love&#039;s Cure-All]] (1665). &lt;br /&gt;
* [[The Misanthrope]] (1666). &lt;br /&gt;
* [[A Doctor Despite Himself]] (1666). &lt;br /&gt;
* [[Mélicerte]] (1666). &lt;br /&gt;
* [[A Comic Pastoral.]]&lt;br /&gt;
* [[The Sicilian]] (1667). &lt;br /&gt;
* [[Amphitryon]] (1668). &lt;br /&gt;
* [[The Confounded Husband]] (1668). &lt;br /&gt;
* [[The Miser]] (1668). &lt;br /&gt;
* [[Monsieur de Pourceaugnac]] (1669). &lt;br /&gt;
* [[The Magnificent Suitors]] (1670). &lt;br /&gt;
* [[The Would-Be Gentleman]] (1670). &lt;br /&gt;
* [[Psyche]] (1671). &lt;br /&gt;
* [[Scapin&#039;s Schemings]] (1671). &lt;br /&gt;
* [[A Pretentious Countess]] (1671). &lt;br /&gt;
* [[Learned Ladies]] (1672). &lt;br /&gt;
* [[The Hypochondriac]], or [[The Imaginary Invalid]] (1673).&lt;br /&gt;
&lt;br /&gt;
== Influences on Moliere ==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Background&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere, was born Jean Baptiste Poqulinin the year 1622 in Paris, France. He was raised by his father who was a furniture upholsterer for King Louis XIII. Jean Polqulinin’s interest in drama and acting was first sparked by his grandfather who “took him to see productions at the famous Hotel de Bourgogne” (Seidel p5). He received an extremely good education at the Jesuit College de Clermont and went on to graduate from law school.  “In 1642 he met and became romantically involved with Madeline Bejart a young actress” (Seidel p5).  Jean Polqulin renounced his royal appointment to the court offered because of his father’s position and instead pursed an acting career, then changing his name to Moliere.  Although in 1645 he spent time in debtors’ prison after the collapse of his acting troupe called the l’Illustre Theatre (Seidel 5), he continued traveling and performing for the next 13 years. He landed in front of King Louis XIV who became one of his patrons (Seidel p5).&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Style&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere writing was influenced by a style called commedia dell’arte also called “comedy of art or comedy of the profession”. Commedia dell’arte is an Italian theater style which is improvised and unwritten.  It is up to the actors to make the play and its concepts come together in a comedic way as this style focuses on subject rather than a structured set of lines (Bellinger 1). Moliere used this style in an enhanced version. His first plays are “all short adaptions of Italian farces in the tradition of commedia dell’arte” (Seidel 5). He also used a writing technique called a fabliau which is a short comedic two line verse that rhymes (Columbia).  An example of this technique can be seen in his play Tartuff.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Time Period&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere lived from 1622-1673  in Europe during a time refered to as the Age of Reason or Neoclassical period. A theory known as Deism became very popular during this period. Deism suggests that  God is likened unto a clockmaker and the universe is likened unto a clock.  Once the creation was finished the Clockmaker went on to another project and left the clock to run on its own. This time period emphasized reason, truth and logic, over emotions stating that “reason is a faculty that properly developed can control unruly passions” (Gordon p3).  “The main focus of Neoclassical writers was not the inner workings of the mind as with later Romantic writers, but on the behavior of humankind in general” (Gordon p3).  The neoclassic period is also characterized by challenges to established religion, government, and social hierarchy.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==External Links concerning Moli&amp;amp;egrave;re==&lt;br /&gt;
&lt;br /&gt;
[http://www.theatredatabase.com/17th_century/moliere_001.html Theatre Database]&lt;br /&gt;
&lt;br /&gt;
[http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml Biography of Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.site-moliere.com/ Site-Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.bartleby.com/65/mo/Moliere.html The Columbia Encyclopedia Entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.theatrehistory.com/french/moliere006.html Jean Baptiste Poquelin de Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.malaspina.org/home.asp?topic=./search/details&amp;amp;lastpage=./search/results&amp;amp;ID=163 Malaspina Great Books entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.miracosta.cc.ca.us/home/darnaud/moliere.htm Theatre de Poche Entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://endeavor.med.nyu.edu/lit-med/lit-med-db/webdocs/webdescrips/moliere1420-des-.html Moliere: The Imaginary Invalid]&lt;br /&gt;
&lt;br /&gt;
==Work Cited==&lt;br /&gt;
&lt;br /&gt;
*[http://www.jeancocteaurep.org/education/moliereworks.asp?n=1 List of Works]&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=2&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1410000044&amp;amp;ST=Moliere&amp;amp;bConts=16047  Moliere], in Literature Resource Center. (An introduction to the author&#039;s life and works)&lt;br /&gt;
&lt;br /&gt;
*[http://lionreference.chadwyck.com/searchFulltext.do?id=BIO008635&amp;amp;divLevel=0&amp;amp;trailId=1087DCE7105&amp;amp;area=ref&amp;amp;forward=critref_ft Moliere], in Literature Online Refereence Edition&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=1&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1200011031&amp;amp;ST=Moliere&amp;amp;bConts=16047 Molière], in Dictionary of Literary Biography, Volume 268: Seventeenth-Century French Writers. A Bruccoli Clark Layman Book. Edited by Françoise Jaouën, Yale University. The Gale Group, 2002, pp. 239-263.&lt;br /&gt;
&lt;br /&gt;
*“Fabliau.” Columbia Encyclopedia. 2005 edition.                                              &lt;br /&gt;
	&lt;br /&gt;
&amp;lt;http://www.encyclopedia.com/htmlfl/fabliau.asp.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Bellinger, Martha. A short history of Drama. New York : Henry Holt and Company, &lt;br /&gt;
1927 pp153-157.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.theatrehistory.com/italian/commedia_dell_arte_001.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*I.R.F. Gordon, Emiertus Angelia Polytechnic University, “Neo-classicism, &lt;br /&gt;
Neoclassicism.”  The Literary Encyclopedia. 11 Apr. 2005. The Literary Dictionary Company. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://litencyc.com/php/stopics.php?rec=true&amp;amp;UID=767&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Seidel, Micheal. “European Authors.” Moliere Vol 3 pages 101-124. Literature Resource Center. GALILEO. Georgia Perimeter College Library, Clarkston,GA. &lt;br /&gt;
30 Jan 2006.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.galileo.usg.edu.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*The Walton Group and Ian C. Mills. &amp;quot; MOLIERE- French Dramatist &amp;quot; Moliere 1997 http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4844</id>
		<title>Molière</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4844"/>
		<updated>2006-02-10T04:24:34Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* External Links concerning Moli&amp;amp;egrave;re */ Changed link in External Links section&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Biography==&lt;br /&gt;
Named Jean Baptiste Poqulin, French playwright, actor and creator of French high comedy; his genius lay in exposing the hypocrisies and follies of his society through satire.The comic dramatist composed 12 satirical full length comedies of all time. Jean Baptiste was the leading French comic actor, stage director, and dramatic theoretician of the 17th century. He was born on January 15, 1622 to Marie and Jean Poquelin; his father was a Parisian furniture merchant and upholsterer to the king. As a young boy he watched comedians perform plays and farces in the streets. Jean Baptiste received his education at College de Clemoist, a Jesuit school, becoming a promising scholar of Latin and Greek. He received his law degree in 1642 but had another passion at heart. His true love was in theater, turning away from his legal profession and his fathers business at age 21 Jean Baptiste joined the Béjart troupe of professional actors. The little company, headed by Jean Baptist and called the Illustre Théâtre, settled in Paris in 1643. At roughly the same time he also acquired the pseudonym Molière. With Illustrate Theatre, Molière played an unsuccessful season in Paris and went bankrupt. Afterwards he left to tour provinces in South France from 1646-1658. In 1658 Jean Baptiste returned to Paris and played before Louis XIV. Under royal patronage this troupe, performing at the Palais Royal, enjoyed continuous success; it is known as the ancestor of the Comédie Française. Molière had, nevertheless, to contend with rivalry from the Hôtel de Bourgogne and with cries of impiety and slander from critics and other authors. The king’s brother became Moliere&#039;s patron and his colleagues were appointed official providers of entertainment to the Sun King himself. Two Precious Maidens Ridiculed,in 1659 established him as the most popular comic playwright of his day. Moliere became known as a writer whose best plays had the lasting impact of tragedies. &amp;quot;Other playwrights resented his continual experiments with comic forms (as in The School for Wives) and with verse (as in Amphitryon). Famous tragedians such as Montfleury and Hauteroche envied his success with the public and the royal protection he enjoyed. Molière responded by incorporating some of his detractors into his comedies as buffoons and ineffectuals.&amp;quot; (The Walton Group) Madeleine Béjart was Jean Baptistes mistress for many years, but in 1662 he scandalized many by marrying Armande Béjart, who was either Madeleine&#039;s younger sister or her daughter. In the late 1660&#039;s Jean Baptiste developed a lung ailment. He collapsed February 17, 1673 after his fourth performance of the Imaginary Invalid and died. Church leaders refused to grant his body a formal burial. &amp;quot;Molière immensely refined the commedia themes and techniques, setting most of his plots in and around Paris and raising neoclassical French comedy to a plane of artistry and inventiveness never attained before or since. He applied the alexandrine, or rhymed hexameter line -- borrowed from contemporary tragedies, many of which he had staged -- to a relaxed dialogue that imitated conversational speech. He also created a gallery of incisive portraits: Tartuffe the religious hypocrite, and Orgon, his dupe; Jourdain the social climber; Don Juan the rebel and libertine; cuckolds such as Arnolphe, Dandin, and Amphitryon; Alceste the stony idealist; Harpagon the miser; Scapin the trickster; Argan the hypochondriac; Philaminte the pretentiously cultured lady; and many more.&amp;quot; (The Walton Group)&lt;br /&gt;
&lt;br /&gt;
==List of Works==&lt;br /&gt;
*[[A Jealous Husband.]]&lt;br /&gt;
* [[The Fleet-Footed Doctor.]]&lt;br /&gt;
* [[The Scatterbrain]] (1653).&lt;br /&gt;
* [[A Lovers&#039; Quarrel]] (1656). &lt;br /&gt;
* [[Affected Young Ladies]] (1659).&lt;br /&gt;
* [[The Imaginary Cuckold]] (1660). &lt;br /&gt;
* [[The Jealous Prince]] (1661). &lt;br /&gt;
* [[The School for Husbands]] (1661).&lt;br /&gt;
* [[The Nuisances]] (1661).&lt;br /&gt;
* [[The School for Wives]] (1662). &lt;br /&gt;
* [[A Versailles Improvisation]] (1663).&lt;br /&gt;
* [[The Forced Wedding]] (1664).&lt;br /&gt;
* [[The Princess of Elida]] (1664). &lt;br /&gt;
* [[Tartuffe]] (1664, 1667, 1669). &lt;br /&gt;
* [[Don Juan]] (1665). &lt;br /&gt;
* [[Love&#039;s Cure-All]] (1665). &lt;br /&gt;
* [[The Misanthrope]] (1666). &lt;br /&gt;
* [[A Doctor Despite Himself]] (1666). &lt;br /&gt;
* [[Mélicerte]] (1666). &lt;br /&gt;
* [[A Comic Pastoral.]]&lt;br /&gt;
* [[The Sicilian]] (1667). &lt;br /&gt;
* [[Amphitryon]] (1668). &lt;br /&gt;
* [[The Confounded Husband]] (1668). &lt;br /&gt;
* [[The Miser]] (1668). &lt;br /&gt;
* [[Monsieur de Pourceaugnac]] (1669). &lt;br /&gt;
* [[The Magnificent Suitors]] (1670). &lt;br /&gt;
* [[The Would-Be Gentleman]] (1670). &lt;br /&gt;
* [[Psyche]] (1671). &lt;br /&gt;
* [[Scapin&#039;s Schemings]] (1671). &lt;br /&gt;
* [[A Pretentious Countess]] (1671). &lt;br /&gt;
* [[Learned Ladies]] (1672). &lt;br /&gt;
* [[The Hypochondriac]], or [[The Imaginary Invalid]] (1673).&lt;br /&gt;
&lt;br /&gt;
== Influences on Moliere ==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Background&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere, was born Jean Baptiste Poqulinin the year 1622 in Paris, France. He was raised by his father who was a furniture upholsterer for King Louis XIII. Jean Polqulinin’s interest in drama and acting was first sparked by his grandfather who “took him to see productions at the famous Hotel de Bourgogne” (Seidel p5). He received an extremely good education at the Jesuit College de Clermont and went on to graduate from law school.  “In 1642 he met and became romantically involved with Madeline Bejart a young actress” (Seidel p5).  Jean Polqulin renounced his royal appointment to the court offered because of his father’s position and instead pursed an acting career, then changing his name to Moliere.  Although in 1645 he spent time in debtors’ prison after the collapse of his acting troupe called the l’Illustre Theatre (Seidel 5), he continued traveling and performing for the next 13 years. He landed in front of King Louis XIV who became one of his patrons (Seidel p5).&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Style&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere writing was influenced by a style called commedia dell’arte also called “comedy of art or comedy of the profession”. Commedia dell’arte is an Italian theater style which is improvised and unwritten.  It is up to the actors to make the play and its concepts come together in a comedic way as this style focuses on subject rather than a structured set of lines (Bellinger 1). Moliere used this style in an enhanced version. His first plays are “all short adaptions of Italian farces in the tradition of commedia dell’arte” (Seidel 5). He also used a writing technique called a fabliau which is a short comedic two line verse that rhymes (Columbia).  An example of this technique can be seen in his play Tartuff.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Time Period&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere lived from 1622-1673  in Europe during a time refered to as the Age of Reason or Neoclassical period. A theory known as Deism became very popular during this period. Deism suggests that  God is likened unto a clockmaker and the universe is likened unto a clock.  Once the creation was finished the Clockmaker went on to another project and left the clock to run on its own. This time period emphasized reason, truth and logic, over emotions stating that “reason is a faculty that properly developed can control unruly passions” (Gordon p3).  “The main focus of Neoclassical writers was not the inner workings of the mind as with later Romantic writers, but on the behavior of humankind in general” (Gordon p3).  The neoclassic period is also characterized by challenges to established religion, government, and social hierarchy.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==External Links concerning Moli&amp;amp;egrave;re==&lt;br /&gt;
&lt;br /&gt;
[http://www.theatredatabase.com/17th_century/moliere_001.html Theatre Database]&lt;br /&gt;
&lt;br /&gt;
[http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml Biography of Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.site-moliere.com/ Site-Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.bartleby.com/65/mo/Moliere.html The Columbia Encyclopedia Entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.theatrehistory.com/french/moliere006.html Jean Baptiste Poquelin de Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.malaspina.org/home.asp?topic=./search/details&amp;amp;lastpage=./search/results&amp;amp;ID=163 Malaspina Great Books entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.miracosta.cc.ca.us/home/darnaud/moliere.htm Theatre de Poche Entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://endeavor.med.nyu.edu/lit-med/lit-med-db/webdocs/webdescrips/moliere1420-des-.html Moliere: The Imaginary Invalid]&lt;br /&gt;
&lt;br /&gt;
==Work Cited==&lt;br /&gt;
&lt;br /&gt;
*[http://www.jeancocteaurep.org/education/moliereworks.asp?n=1 List of Works]&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=2&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1410000044&amp;amp;ST=Moliere&amp;amp;bConts=16047  Moliere], in Literature Resource Center. (An introduction to the author&#039;s life and works)&lt;br /&gt;
&lt;br /&gt;
*[http://lionreference.chadwyck.com/searchFulltext.do?id=BIO008635&amp;amp;divLevel=0&amp;amp;trailId=1087DCE7105&amp;amp;area=ref&amp;amp;forward=critref_ft Moliere], in Literature Online Refereence Edition&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=1&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1200011031&amp;amp;ST=Moliere&amp;amp;bConts=16047 Molière], in Dictionary of Literary Biography, Volume 268: Seventeenth-Century French Writers. A Bruccoli Clark Layman Book. Edited by Françoise Jaouën, Yale University. The Gale Group, 2002, pp. 239-263.&lt;br /&gt;
&lt;br /&gt;
*“Fabliau.” Columbia Encyclopedia. 2005 edition.                                              &lt;br /&gt;
	&lt;br /&gt;
&amp;lt;http://www.encyclopedia.com/htmlfl/fabliau.asp.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Bellinger, Martha. A short history of Drama. New York : Henry Holt and Company, &lt;br /&gt;
1927 pp153-157.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.theatrehistory.com/italian/commedia_dell_arte_001.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*I.R.F. Gordon, Emiertus Angelia Polytechnic University, “Neo-classicism, &lt;br /&gt;
Neoclassicism.”  The Literary Encyclopedia. 11 Apr. 2005. The Literary Dictionary Company. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://litencyc.com/php/stopics.php?rec=true&amp;amp;UID=767&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Seidel, Micheal. “European Authors.” Moliere Vol 3 pages 101-124. Literature Resource Center. GALILEO. Georgia Perimeter College Library, Clarkston,GA. &lt;br /&gt;
30 Jan 2006.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.galileo.usg.edu.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*The Walton Group and Ian C. Mills. &amp;quot; MOLIERE- French Dramatist &amp;quot; Moliere 1997 http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4843</id>
		<title>Molière</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Moli%C3%A8re&amp;diff=4843"/>
		<updated>2006-02-10T04:21:13Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* External Links concerning Moli&amp;amp;egrave;re */ Cleaned up External Links Section and fixed dead link&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Biography==&lt;br /&gt;
Named Jean Baptiste Poqulin, French playwright, actor and creator of French high comedy; his genius lay in exposing the hypocrisies and follies of his society through satire.The comic dramatist composed 12 satirical full length comedies of all time. Jean Baptiste was the leading French comic actor, stage director, and dramatic theoretician of the 17th century. He was born on January 15, 1622 to Marie and Jean Poquelin; his father was a Parisian furniture merchant and upholsterer to the king. As a young boy he watched comedians perform plays and farces in the streets. Jean Baptiste received his education at College de Clemoist, a Jesuit school, becoming a promising scholar of Latin and Greek. He received his law degree in 1642 but had another passion at heart. His true love was in theater, turning away from his legal profession and his fathers business at age 21 Jean Baptiste joined the Béjart troupe of professional actors. The little company, headed by Jean Baptist and called the Illustre Théâtre, settled in Paris in 1643. At roughly the same time he also acquired the pseudonym Molière. With Illustrate Theatre, Molière played an unsuccessful season in Paris and went bankrupt. Afterwards he left to tour provinces in South France from 1646-1658. In 1658 Jean Baptiste returned to Paris and played before Louis XIV. Under royal patronage this troupe, performing at the Palais Royal, enjoyed continuous success; it is known as the ancestor of the Comédie Française. Molière had, nevertheless, to contend with rivalry from the Hôtel de Bourgogne and with cries of impiety and slander from critics and other authors. The king’s brother became Moliere&#039;s patron and his colleagues were appointed official providers of entertainment to the Sun King himself. Two Precious Maidens Ridiculed,in 1659 established him as the most popular comic playwright of his day. Moliere became known as a writer whose best plays had the lasting impact of tragedies. &amp;quot;Other playwrights resented his continual experiments with comic forms (as in The School for Wives) and with verse (as in Amphitryon). Famous tragedians such as Montfleury and Hauteroche envied his success with the public and the royal protection he enjoyed. Molière responded by incorporating some of his detractors into his comedies as buffoons and ineffectuals.&amp;quot; (The Walton Group) Madeleine Béjart was Jean Baptistes mistress for many years, but in 1662 he scandalized many by marrying Armande Béjart, who was either Madeleine&#039;s younger sister or her daughter. In the late 1660&#039;s Jean Baptiste developed a lung ailment. He collapsed February 17, 1673 after his fourth performance of the Imaginary Invalid and died. Church leaders refused to grant his body a formal burial. &amp;quot;Molière immensely refined the commedia themes and techniques, setting most of his plots in and around Paris and raising neoclassical French comedy to a plane of artistry and inventiveness never attained before or since. He applied the alexandrine, or rhymed hexameter line -- borrowed from contemporary tragedies, many of which he had staged -- to a relaxed dialogue that imitated conversational speech. He also created a gallery of incisive portraits: Tartuffe the religious hypocrite, and Orgon, his dupe; Jourdain the social climber; Don Juan the rebel and libertine; cuckolds such as Arnolphe, Dandin, and Amphitryon; Alceste the stony idealist; Harpagon the miser; Scapin the trickster; Argan the hypochondriac; Philaminte the pretentiously cultured lady; and many more.&amp;quot; (The Walton Group)&lt;br /&gt;
&lt;br /&gt;
==List of Works==&lt;br /&gt;
*[[A Jealous Husband.]]&lt;br /&gt;
* [[The Fleet-Footed Doctor.]]&lt;br /&gt;
* [[The Scatterbrain]] (1653).&lt;br /&gt;
* [[A Lovers&#039; Quarrel]] (1656). &lt;br /&gt;
* [[Affected Young Ladies]] (1659).&lt;br /&gt;
* [[The Imaginary Cuckold]] (1660). &lt;br /&gt;
* [[The Jealous Prince]] (1661). &lt;br /&gt;
* [[The School for Husbands]] (1661).&lt;br /&gt;
* [[The Nuisances]] (1661).&lt;br /&gt;
* [[The School for Wives]] (1662). &lt;br /&gt;
* [[A Versailles Improvisation]] (1663).&lt;br /&gt;
* [[The Forced Wedding]] (1664).&lt;br /&gt;
* [[The Princess of Elida]] (1664). &lt;br /&gt;
* [[Tartuffe]] (1664, 1667, 1669). &lt;br /&gt;
* [[Don Juan]] (1665). &lt;br /&gt;
* [[Love&#039;s Cure-All]] (1665). &lt;br /&gt;
* [[The Misanthrope]] (1666). &lt;br /&gt;
* [[A Doctor Despite Himself]] (1666). &lt;br /&gt;
* [[Mélicerte]] (1666). &lt;br /&gt;
* [[A Comic Pastoral.]]&lt;br /&gt;
* [[The Sicilian]] (1667). &lt;br /&gt;
* [[Amphitryon]] (1668). &lt;br /&gt;
* [[The Confounded Husband]] (1668). &lt;br /&gt;
* [[The Miser]] (1668). &lt;br /&gt;
* [[Monsieur de Pourceaugnac]] (1669). &lt;br /&gt;
* [[The Magnificent Suitors]] (1670). &lt;br /&gt;
* [[The Would-Be Gentleman]] (1670). &lt;br /&gt;
* [[Psyche]] (1671). &lt;br /&gt;
* [[Scapin&#039;s Schemings]] (1671). &lt;br /&gt;
* [[A Pretentious Countess]] (1671). &lt;br /&gt;
* [[Learned Ladies]] (1672). &lt;br /&gt;
* [[The Hypochondriac]], or [[The Imaginary Invalid]] (1673).&lt;br /&gt;
&lt;br /&gt;
== Influences on Moliere ==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Background&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere, was born Jean Baptiste Poqulinin the year 1622 in Paris, France. He was raised by his father who was a furniture upholsterer for King Louis XIII. Jean Polqulinin’s interest in drama and acting was first sparked by his grandfather who “took him to see productions at the famous Hotel de Bourgogne” (Seidel p5). He received an extremely good education at the Jesuit College de Clermont and went on to graduate from law school.  “In 1642 he met and became romantically involved with Madeline Bejart a young actress” (Seidel p5).  Jean Polqulin renounced his royal appointment to the court offered because of his father’s position and instead pursed an acting career, then changing his name to Moliere.  Although in 1645 he spent time in debtors’ prison after the collapse of his acting troupe called the l’Illustre Theatre (Seidel 5), he continued traveling and performing for the next 13 years. He landed in front of King Louis XIV who became one of his patrons (Seidel p5).&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Style&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere writing was influenced by a style called commedia dell’arte also called “comedy of art or comedy of the profession”. Commedia dell’arte is an Italian theater style which is improvised and unwritten.  It is up to the actors to make the play and its concepts come together in a comedic way as this style focuses on subject rather than a structured set of lines (Bellinger 1). Moliere used this style in an enhanced version. His first plays are “all short adaptions of Italian farces in the tradition of commedia dell’arte” (Seidel 5). He also used a writing technique called a fabliau which is a short comedic two line verse that rhymes (Columbia).  An example of this technique can be seen in his play Tartuff.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Time Period&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Moliere lived from 1622-1673  in Europe during a time refered to as the Age of Reason or Neoclassical period. A theory known as Deism became very popular during this period. Deism suggests that  God is likened unto a clockmaker and the universe is likened unto a clock.  Once the creation was finished the Clockmaker went on to another project and left the clock to run on its own. This time period emphasized reason, truth and logic, over emotions stating that “reason is a faculty that properly developed can control unruly passions” (Gordon p3).  “The main focus of Neoclassical writers was not the inner workings of the mind as with later Romantic writers, but on the behavior of humankind in general” (Gordon p3).  The neoclassic period is also characterized by challenges to established religion, government, and social hierarchy.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==External Links concerning Moli&amp;amp;egrave;re==&lt;br /&gt;
&lt;br /&gt;
[http://www.theatredatabase.com/17th_century/moliere_001.html Theatre Database]&lt;br /&gt;
&lt;br /&gt;
[http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml Biography of Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.site-moliere.com/ Site-Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.bartleby.com/65/mo/Moliere.html The Columbia Encyclopedia Entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.theatrehistory.com/french/moliere006.html Jean Baptiste Poquelin de Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.malaspina.org/home.asp?topic=./search/details&amp;amp;lastpage=./search/results&amp;amp;ID=163 Malaspina Great Books entry on Moliere]&lt;br /&gt;
&lt;br /&gt;
[http://www.miracosta.cc.ca.us/home/darnaud/maidens.htm]&lt;br /&gt;
&lt;br /&gt;
[http://endeavor.med.nyu.edu/lit-med/lit-med-db/webdocs/webdescrips/moliere1420-des-.html Moliere: The Imaginary Invalid]&lt;br /&gt;
&lt;br /&gt;
==Work Cited==&lt;br /&gt;
&lt;br /&gt;
*[http://www.jeancocteaurep.org/education/moliereworks.asp?n=1 List of Works]&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=2&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1410000044&amp;amp;ST=Moliere&amp;amp;bConts=16047  Moliere], in Literature Resource Center. (An introduction to the author&#039;s life and works)&lt;br /&gt;
&lt;br /&gt;
*[http://lionreference.chadwyck.com/searchFulltext.do?id=BIO008635&amp;amp;divLevel=0&amp;amp;trailId=1087DCE7105&amp;amp;area=ref&amp;amp;forward=critref_ft Moliere], in Literature Online Refereence Edition&lt;br /&gt;
&lt;br /&gt;
*[http://galenet.galegroup.com/servlet/LitRC?vrsn=3&amp;amp;OP=contains&amp;amp;locID=maco12153&amp;amp;srchtp=athr&amp;amp;ca=1&amp;amp;c=1&amp;amp;ste=6&amp;amp;tab=1&amp;amp;tbst=arp&amp;amp;ai=62807&amp;amp;n=10&amp;amp;docNum=H1200011031&amp;amp;ST=Moliere&amp;amp;bConts=16047 Molière], in Dictionary of Literary Biography, Volume 268: Seventeenth-Century French Writers. A Bruccoli Clark Layman Book. Edited by Françoise Jaouën, Yale University. The Gale Group, 2002, pp. 239-263.&lt;br /&gt;
&lt;br /&gt;
*“Fabliau.” Columbia Encyclopedia. 2005 edition.                                              &lt;br /&gt;
	&lt;br /&gt;
&amp;lt;http://www.encyclopedia.com/htmlfl/fabliau.asp.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Bellinger, Martha. A short history of Drama. New York : Henry Holt and Company, &lt;br /&gt;
1927 pp153-157.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.theatrehistory.com/italian/commedia_dell_arte_001.html&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*I.R.F. Gordon, Emiertus Angelia Polytechnic University, “Neo-classicism, &lt;br /&gt;
Neoclassicism.”  The Literary Encyclopedia. 11 Apr. 2005. The Literary Dictionary Company. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://litencyc.com/php/stopics.php?rec=true&amp;amp;UID=767&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Seidel, Micheal. “European Authors.” Moliere Vol 3 pages 101-124. Literature Resource Center. GALILEO. Georgia Perimeter College Library, Clarkston,GA. &lt;br /&gt;
30 Jan 2006.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;http://www.galileo.usg.edu.&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*The Walton Group and Ian C. Mills. &amp;quot; MOLIERE- French Dramatist &amp;quot; Moliere 1997 http://www.discoverfrance.net/France/Theatre/Moliere/moliere.shtml&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=World_Literature_II&amp;diff=6560</id>
		<title>World Literature II</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=World_Literature_II&amp;diff=6560"/>
		<updated>2006-02-09T03:56:44Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Users that are familar with Wiki Markup */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[http://earthshine.org/node/399 ENGL 2112, World Literature II], examines national literatures other than those of Britain and America from the Renaissance to the present. Particular emphasis is placed on western literature, especially continental, Russian, and Latin American fiction of the 19th and 20th centuries. World Lit II will explore texts — poems, novels, novellas, plays, and short stories — in their historical and cultural contexts as well as consider how those texts still inform our views of ourselves today. Since we have only a limited time in this survey, we will concentrate on both diversity of texts explored and the detail of that exploration. Texts include those by Voltaire, Pushkin, Dostoyevsky, Baudelaire, Rimbaud, Ibsen, Mann, and Borges, among others.&lt;br /&gt;
&lt;br /&gt;
== Texts ==&lt;br /&gt;
Presented in chronological order. Please add most entries off of the [[World Literature]] page.&lt;br /&gt;
* [[Molière]]: &amp;lt;i&amp;gt;[[Tartuffe]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Voltaire]]: &amp;lt;i&amp;gt;[[Candide]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Alexander Pope]]: &amp;lt;i&amp;gt;[[The Rape of the Lock]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Johann Wolfgang von Goethe]]: &amp;lt;i&amp;gt;[[Faust]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Alexander Pushkin]]: “[[The Queen of Spades]]”&lt;br /&gt;
* [[Nikolai Gogol]]: &amp;quot;[[The Overcoat]]&amp;quot;&lt;br /&gt;
* [[Robert Browning]]: “[[My Last Duchess]]”&lt;br /&gt;
* [[Fyodor Dostoyevsky]]: &amp;lt;i&amp;gt;[[Notes from Underground]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* . . .&lt;br /&gt;
&lt;br /&gt;
==Historical Periods==&lt;br /&gt;
* [[Enlightenment]]&lt;br /&gt;
* [[Neoclassicism]]&lt;br /&gt;
* [[Restoration]]&lt;br /&gt;
* [[Romanticism]]&lt;br /&gt;
* . . .&lt;br /&gt;
&lt;br /&gt;
==Users that are familar with Wiki Markup==&lt;br /&gt;
If you are familiar with the wiki set and are willing to help others with the wiki please add your name to the list below.&lt;br /&gt;
*[[User:rsellars| Rohan]]&lt;br /&gt;
*[[User:mrish| Mark]]&lt;br /&gt;
&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://earthshine.org/ Earthshine]&lt;br /&gt;
&lt;br /&gt;
----&lt;br /&gt;
[[Class Pages]] &amp;gt; World Literature II&lt;br /&gt;
[[Category:Course Documents]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=World_Literature_II&amp;diff=4819</id>
		<title>World Literature II</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=World_Literature_II&amp;diff=4819"/>
		<updated>2006-02-09T03:56:19Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Users that are familar with Wiki Markup */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[http://earthshine.org/node/399 ENGL 2112, World Literature II], examines national literatures other than those of Britain and America from the Renaissance to the present. Particular emphasis is placed on western literature, especially continental, Russian, and Latin American fiction of the 19th and 20th centuries. World Lit II will explore texts — poems, novels, novellas, plays, and short stories — in their historical and cultural contexts as well as consider how those texts still inform our views of ourselves today. Since we have only a limited time in this survey, we will concentrate on both diversity of texts explored and the detail of that exploration. Texts include those by Voltaire, Pushkin, Dostoyevsky, Baudelaire, Rimbaud, Ibsen, Mann, and Borges, among others.&lt;br /&gt;
&lt;br /&gt;
== Texts ==&lt;br /&gt;
Presented in chronological order. Please add most entries off of the [[World Literature]] page.&lt;br /&gt;
* [[Molière]]: &amp;lt;i&amp;gt;[[Tartuffe]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Voltaire]]: &amp;lt;i&amp;gt;[[Candide]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Alexander Pope]]: &amp;lt;i&amp;gt;[[The Rape of the Lock]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Johann Wolfgang von Goethe]]: &amp;lt;i&amp;gt;[[Faust]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* [[Alexander Pushkin]]: “[[The Queen of Spades]]”&lt;br /&gt;
* [[Nikolai Gogol]]: &amp;quot;[[The Overcoat]]&amp;quot;&lt;br /&gt;
* [[Robert Browning]]: “[[My Last Duchess]]”&lt;br /&gt;
* [[Fyodor Dostoyevsky]]: &amp;lt;i&amp;gt;[[Notes from Underground]]&amp;lt;/i&amp;gt;&lt;br /&gt;
* . . .&lt;br /&gt;
&lt;br /&gt;
==Historical Periods==&lt;br /&gt;
* [[Enlightenment]]&lt;br /&gt;
* [[Neoclassicism]]&lt;br /&gt;
* [[Restoration]]&lt;br /&gt;
* [[Romanticism]]&lt;br /&gt;
* . . .&lt;br /&gt;
&lt;br /&gt;
==Users that are familar with Wiki Markup==&lt;br /&gt;
If you are familiar with the wiki set and are willing to help others with wiki please add your name to the list below.&lt;br /&gt;
*[[User:rsellars| Rohan]]&lt;br /&gt;
*[[User:mrish| Mark]]&lt;br /&gt;
&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://earthshine.org/ Earthshine]&lt;br /&gt;
&lt;br /&gt;
----&lt;br /&gt;
[[Class Pages]] &amp;gt; World Literature II&lt;br /&gt;
[[Category:Course Documents]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=User:Mrish&amp;diff=8823</id>
		<title>User:Mrish</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=User:Mrish&amp;diff=8823"/>
		<updated>2006-02-09T03:52:46Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Hi, my name is Mark. I am familiar with the set up of wiki, although I&#039;m not as experienced as [[User:rsellars| Rohan]]. If you need help I am willing to work with you to figure out the problem. You can leave me a message on my talk page or send me an email at markrish@bellsotuh.net. I&#039;ll get back to you as quickly as I am able. Good luck! [[User:Mrish|Mrish]] 22:45, 8 Feb 2006 (EST)&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=User:Mrish&amp;diff=4817</id>
		<title>User:Mrish</title>
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		<updated>2006-02-09T03:51:05Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Hi, my name is Mark. I am familiar with the set up of wiki, although I&#039;m not as experienced as [[User:rsellars| Rohan]]. If you need help I am willing to work with you to figure out the problem. You can leave me a message [[User_talk:mrish| here]] or send me an email at markrish@bellsotuh.net. I&#039;ll get back to you as quickly as I am able. Good luck! [[User:Mrish|Mrish]] 22:45, 8 Feb 2006 (EST)&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
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		<title>User:Mrish</title>
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		<updated>2006-02-09T03:45:44Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Hi, my name is Mark. I am familiar with the set up of wiki, although I&#039;m not as experienced as [[User:rsellars| Rohan]]. If you need help I am willing to work with you to figure out the problem. You can leave me a message here or send me an email at markrish@bellsotuh.net. I&#039;ll get back to you as quickly as I am able. Good luck! [[User:Mrish|Mrish]] 22:45, 8 Feb 2006 (EST)&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
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	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4779</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4779"/>
		<updated>2006-02-08T18:15:20Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Works Cited */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, this is the historical background on Candide. The eighteenth century was a time of new ideas and perspectives. The European intellectual movement known as the Enlightenment changed the way man viewed his world. Reason, not spirituality or intuition, was the road to understanding the world in which he lived. Isaac Newton introduced the notion that the universe was governed by set and discoverable laws. This concept undermined the faith in a personal God. Tolerance of varying religious beliefs was advocated by philosophers such as Voltaire. Churches should not interfere with scientific research. In politics, the authoritarian state, as exemplified by such absolute monarchs as Louis IV of France, came into disrepute. By the end of the 1700&#039;s the idea of self-government had resulted in reform in England and revolution in France and America. Europe moved from an agrarian economy to an industrial one. At the close of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last vestiges of the Middle Ages. Now the belief that human history was a record of general progress and that the condition of mankind would only get better with each succeeding generation fostered a halo of optimism.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, these are some of the themes to consider. Comic invention; loyalty; utopia; satire; war as play; treatment of garden; evil; religion; optimism.&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in &#039;&#039;Candide&#039;&#039; is greed. In Candide’s world greed is like an infection that has spread almost everywhere. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist there because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor. &lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Moliere 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
He was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant.&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
The arrogant governor of Buenos Aries. He finds Cunegonde attractive. Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, ect.)the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man who tries to win the affection of Cunegonde. He shares this fight for affection with The Grand Inquisitor. &lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm Voltaire]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp PinkMonkey.com]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;br /&gt;
TheBestNotes.com. [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;.] 2003. 7 Feb. 2006&lt;br /&gt;
&lt;br /&gt;
Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
Marsh, Leonard. &amp;quot;Voltaire&#039;s Candide.&amp;quot; Explicator, Spring 2004, Vol. 62 Issue 3, p144-146 [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1]&lt;br /&gt;
&lt;br /&gt;
Voltaire, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 377-438.&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4764</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4764"/>
		<updated>2006-02-08T10:02:38Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Greed */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, this is the historical background on Candide. The eighteenth century was a time of new ideas and perspectives. The European intellectual movement known as the Enlightenment changed the way man viewed his world. Reason, not spirituality or intuition, was the road to understanding the world in which he lived. Isaac Newton introduced the notion that the universe was governed by set and discoverable laws. This concept undermined the faith in a personal God. Tolerance of varying religious beliefs was advocated by philosophers such as Voltaire. Churches should not interfere with scientific research. In politics, the authoritarian state, as exemplified by such absolute monarchs as Louis IV of France, came into disrepute. By the end of the 1700&#039;s the idea of self-government had resulted in reform in England and revolution in France and America. Europe moved from an agrarian economy to an industrial one. At the close of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last vestiges of the Middle Ages. Now the belief that human history was a record of general progress and that the condition of mankind would only get better with each succeeding generation fostered a halo of optimism.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, these are some of the themes to consider. Comic invention; loyalty; utopia; satire; war as play; treatment of garden; evil; religion; optimism.&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in &#039;&#039;Candide&#039;&#039; is greed. In Candide’s world greed is like an infection that has spread almost everywhere. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist there because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor. &lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Moliere 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
He was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant.&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
The arrogant governor of Buenos Aries. He finds Cunegonde attractive. Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, ect.)the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man who tries to win the affection of Cunegonde. He shares this fight for affection with The Grand Inquisitor. &lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm Voltaire]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp PinkMonkey.com]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;br /&gt;
Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
Marsh, Leonard. &amp;quot;Voltaire&#039;s Candide.&amp;quot; Explicator, Spring 2004, Vol. 62 Issue 3, p144-146 [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1]&lt;br /&gt;
&lt;br /&gt;
Moliere, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 396.&lt;br /&gt;
&lt;br /&gt;
TheBestNotes.com. &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;. 2003. 7 Feb. 2006 [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4763</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4763"/>
		<updated>2006-02-08T09:58:28Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Resources */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, this is the historical background on Candide. The eighteenth century was a time of new ideas and perspectives. The European intellectual movement known as the Enlightenment changed the way man viewed his world. Reason, not spirituality or intuition, was the road to understanding the world in which he lived. Isaac Newton introduced the notion that the universe was governed by set and discoverable laws. This concept undermined the faith in a personal God. Tolerance of varying religious beliefs was advocated by philosophers such as Voltaire. Churches should not interfere with scientific research. In politics, the authoritarian state, as exemplified by such absolute monarchs as Louis IV of France, came into disrepute. By the end of the 1700&#039;s the idea of self-government had resulted in reform in England and revolution in France and America. Europe moved from an agrarian economy to an industrial one. At the close of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last vestiges of the Middle Ages. Now the belief that human history was a record of general progress and that the condition of mankind would only get better with each succeeding generation fostered a halo of optimism.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, these are some of the themes to consider. Comic invention; loyalty; utopia; satire; war as play; treatment of garden; evil; religion; optimism.&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in Candide is greed. In Candide’s world greed is like an infection that has spread through much of his world. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed are as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist here because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor. &lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Moliere 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
He was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant.&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
The arrogant governor of Buenos Aries. He finds Cunegonde attractive. Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, ect.)the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man who tries to win the affection of Cunegonde. He shares this fight for affection with The Grand Inquisitor. &lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm Voltaire]&lt;br /&gt;
* [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp PinkMonkey.com]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;br /&gt;
Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
Marsh, Leonard. &amp;quot;Voltaire&#039;s Candide.&amp;quot; Explicator, Spring 2004, Vol. 62 Issue 3, p144-146 [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1]&lt;br /&gt;
&lt;br /&gt;
Moliere, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 396.&lt;br /&gt;
&lt;br /&gt;
TheBestNotes.com. &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;. 2003. 7 Feb. 2006 [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4762</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4762"/>
		<updated>2006-02-08T09:56:01Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Works Cited */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, this is the historical background on Candide. The eighteenth century was a time of new ideas and perspectives. The European intellectual movement known as the Enlightenment changed the way man viewed his world. Reason, not spirituality or intuition, was the road to understanding the world in which he lived. Isaac Newton introduced the notion that the universe was governed by set and discoverable laws. This concept undermined the faith in a personal God. Tolerance of varying religious beliefs was advocated by philosophers such as Voltaire. Churches should not interfere with scientific research. In politics, the authoritarian state, as exemplified by such absolute monarchs as Louis IV of France, came into disrepute. By the end of the 1700&#039;s the idea of self-government had resulted in reform in England and revolution in France and America. Europe moved from an agrarian economy to an industrial one. At the close of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last vestiges of the Middle Ages. Now the belief that human history was a record of general progress and that the condition of mankind would only get better with each succeeding generation fostered a halo of optimism.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, these are some of the themes to consider. Comic invention; loyalty; utopia; satire; war as play; treatment of garden; evil; religion; optimism.&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in Candide is greed. In Candide’s world greed is like an infection that has spread through much of his world. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed are as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist here because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor. &lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Moliere 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
He was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant.&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
The arrogant governor of Buenos Aries. He finds Cunegonde attractive. Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, ect.)the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man who tries to win the affection of Cunegonde. He shares this fight for affection with The Grand Inquisitor. &lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;br /&gt;
Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
Marsh, Leonard. &amp;quot;Voltaire&#039;s Candide.&amp;quot; Explicator, Spring 2004, Vol. 62 Issue 3, p144-146 [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1]&lt;br /&gt;
&lt;br /&gt;
Moliere, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 396.&lt;br /&gt;
&lt;br /&gt;
TheBestNotes.com. &amp;lt;u&amp;gt;PinkMonkey.com&amp;lt;/u&amp;gt;. 2003. 7 Feb. 2006 [http://www.pinkmonkey.com/booknotes/monkeynotes/pmCandide01.asp]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Candide&amp;diff=4761</id>
		<title>Candide</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Candide&amp;diff=4761"/>
		<updated>2006-02-08T09:39:38Z</updated>

		<summary type="html">&lt;p&gt;Mrish: /* Themes */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;A [[satire]] by [[Voltaire]].&lt;br /&gt;
&lt;br /&gt;
==Historical Context==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, this is the historical background on Candide. The eighteenth century was a time of new ideas and perspectives. The European intellectual movement known as the Enlightenment changed the way man viewed his world. Reason, not spirituality or intuition, was the road to understanding the world in which he lived. Isaac Newton introduced the notion that the universe was governed by set and discoverable laws. This concept undermined the faith in a personal God. Tolerance of varying religious beliefs was advocated by philosophers such as Voltaire. Churches should not interfere with scientific research. In politics, the authoritarian state, as exemplified by such absolute monarchs as Louis IV of France, came into disrepute. By the end of the 1700&#039;s the idea of self-government had resulted in reform in England and revolution in France and America. Europe moved from an agrarian economy to an industrial one. At the close of this century the world had changed dramatically as the advances in science, political democracy, and religious freedom swept away the last vestiges of the Middle Ages. Now the belief that human history was a record of general progress and that the condition of mankind would only get better with each succeeding generation fostered a halo of optimism.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
According to http://kclibrary.nhmccd.edu/voltaire3.htm, these are some of the themes to consider. Comic invention; loyalty; utopia; satire; war as play; treatment of garden; evil; religion; optimism.&lt;br /&gt;
===Greed===&lt;br /&gt;
One of the major themes in Candide is greed. In Candide’s world greed is like an infection that has spread through much of his world. The only place untouched by greed is Eldorado. Almost everyone Candide meets is driven by the need to acquire wealth. These individuals are portrayed are as evil people with no morals. &lt;br /&gt;
&lt;br /&gt;
The merchant Vanderdendur steals Candide’s last two sheep that carry Candide’s jewels. Vanderdendur is one of many characters in the story that is portrayed as being truly evil. Before Candide meets Vanderdendur he meets a slave that was once owned by Vanderdendur. Vanderdendur has cut off this slave’s right hand and left leg and left him on the side of the road. &lt;br /&gt;
&lt;br /&gt;
Candide and Pangloss met a sailor on Jacques’s ship. After a massive earthquake this sailor runs through the ruins looking for anything he can take. His only desire is to gain wealth. As with Vanderdendur this sailor is also shown as being evil beforehand. On Jacques’s ship this sailor attacks Jacques. The violent movements of the ship knock the sailor overboard. Jacques helps the sailor back up. Jacques then falls over the side. The sailor does nothing to help Jacques. He watches as Jacques drowns.&lt;br /&gt;
 &lt;br /&gt;
The only place that the disease of greed does not touch is Eldorado. Eldorado is a mythical city filled with gold and jewels. Everyone seeks Eldorado but very few reach it. Greed does not exist here because the gold and jewels have no value. There is so much of the gold that the inhabitants see them as pebbles on the ground. The people of Eldorado live peaceful lives. They are not greedy so they have no need to make war upon each other.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
&lt;br /&gt;
===Candide===&lt;br /&gt;
A good natured fellow who is in love with Cunégonde. His love for Cunégonde gets him banned from The Baron of Thunder-Ten-Tronckh&#039;s castle, for stealing a mere kiss from his beloved crush.  It is also important to remember that Candide is the Baron&#039;s illegitimate nephew. He seems to have a &amp;quot;black cloud&amp;quot; covering him wherever he goes. This is shown when he starts murdering his beloved&#039;s capturers, in order to save her. His choices are easily influenced and they lead him down a path of destruction and dispair wherever he goes.&lt;br /&gt;
&lt;br /&gt;
=== Cunégonde ===&lt;br /&gt;
The young beautiful daughter of the baron. She is raped and tortured by the Bulgars, while witnessing her family&#039;s execution. She is traded may times as a slave. She is given an old slave woman, whom finally reunites her with Candide. While on their journey to South America and out of money, she becomes engaged to the governor of Buenos Aries. It seems that no matter how hard they try, she and Candide cannot seem to get together.&lt;br /&gt;
&lt;br /&gt;
===Pangloss===&lt;br /&gt;
An optomistic philosopher in the Thunder-Ten-Tronckh&#039;s castle. He served as Candide and Cunegonde&#039;s childhood professor and later as Candide and Jacques&#039;  philosopher. His views on life are that everything that happens, whether it be good or bad, was meant to be. He proves his intellect to Candide by reasoning that &amp;quot;the bay of Lisbon had been formed expressly for this Anabaptist to drown in&amp;quot; after Jacques&#039; death (384). Pangloss is finally hanged for his beliefs during a auto-da-fe.&lt;br /&gt;
&lt;br /&gt;
===Jacques===&lt;br /&gt;
The good Anabaptist who rescued Candide from the “cruel and heartless treatment” inflicted by the black-coated man and his scandalous wife (381).  He graciously took Candide home and gave him a bath, bread and beer, two florins, and a job.  His charitable nature also moved him to take in Candide’s long-lost friend, Pangloss, and have him cured of the pox at his own expense.  Two months later his good deeds cost him his life: Jacques drowned during a horrible tempest after aiding a merciless sailor. &lt;br /&gt;
&lt;br /&gt;
===The old woman===&lt;br /&gt;
She was born the daughter of Pope Urban the Tenth. She was the Princess of Palestrina until her ship was taken over by pirates. The old woman&#039;s life parallels that of Cunégonde in the way that they were both born into a life of privilege and eventually end up as slaves. Both being tortured and raped many times over and left for dead. The old woman, despite life&#039;s challanges, states, &amp;quot;I wanted to kill myself, but always I loved life more&amp;quot; (Moliere 396). She seems real optimistic and seems to hang in there during the trials and tribulations of her life. These two women form a common bond, and the old woman finally reunites Candide and Cunégonde. She remains a servant until she is befriended by Candide and Cunégonde.&lt;br /&gt;
&lt;br /&gt;
===Paquette===&lt;br /&gt;
She is the maidservant to the Baroness. She &amp;quot;caused these torments of hell&amp;quot; from which Pangloss is suffering (383).&lt;br /&gt;
&lt;br /&gt;
===Cacambo===&lt;br /&gt;
He was brought from Cadiz to be Candide&#039;s valet. He is honest and speakes many different languages. He even saves Candide from Biglugs, and becomes a valued friend and confidant.&lt;br /&gt;
&lt;br /&gt;
===Don Fernando d&#039;Ibaraa y Figueora y Mascarenes y Lampourdos y Souza===&lt;br /&gt;
&lt;br /&gt;
The arrogant governor of Buenos Aries. He finds Cunegonde attractive. Despite Cunegonde and Candide being engaged the governor takes her in as his mistress and plans to marry her.&lt;br /&gt;
&lt;br /&gt;
===Martin===&lt;br /&gt;
A scholar whom Candide meets while traveling.  He is very intelligent, but has a pessimistic view of the world. &amp;quot;Martin bends all perceptions of good into a system that makes evil (anxiety, boredom, ect.)the dominate force in the universe&amp;quot; (Campbell 113).&lt;br /&gt;
&lt;br /&gt;
===Don Issachar===&lt;br /&gt;
A wealthy, Jewish man who tries to win the affection of Cunegonde. He shares this fight for affection with The Grand Inquisitor. &lt;br /&gt;
&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
=== Analysis of The Old Woman ===&lt;br /&gt;
&lt;br /&gt;
The Old Woman is unique in that she is the only character to experience no change throughout the story.  She comes into the story &amp;quot;immune to change,&amp;quot; and is &amp;quot;an icon of what all will become by the end of the tale&amp;quot; ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).  It is the old woman who proves that only true effort and work will rebuild and regenerate these other characters who have suffered so much throughout the story ([http://web3.epnet.com/citation.asp?rds=1&amp;amp;sxp=1562&amp;amp;tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1 Marsh]).&lt;br /&gt;
&lt;br /&gt;
==Resources==&lt;br /&gt;
* [http://www.literature.org/authors/voltaire/candide/ &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;] — The full text&lt;br /&gt;
* [http://www.sparknotes.com/lit/candide/ SparkNotes]&lt;br /&gt;
* [http://humanities.uchicago.edu/homes/VSA/Candide/ Resources for study of Voltaire&#039;s &amp;lt;i&amp;gt;Candide&amp;lt;/i&amp;gt;]&lt;br /&gt;
* [http://en.wikipedia.org/wiki/Candide Wikipedia entry]&lt;br /&gt;
* [http://kclibrary.nhmccd.edu/voltaire3.htm]&lt;br /&gt;
&lt;br /&gt;
==Works Cited==&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;br /&gt;
Campbell, John. &#039;&#039;The Book of Great Books&#039;&#039;. New York: Metrobooks,1997.&lt;br /&gt;
&lt;br /&gt;
Marsh, Leonard. &amp;quot;Voltaire&#039;s Candide.&amp;quot; Explicator, Spring 2004, Vol. 62 Issue 3, p144-146 [http://web3.epnet.com/citation.asp?tb=1&amp;amp;_ug=sid+D859FE3A%2DD0BB%2D46D1%2D89B4%2D3BFF5AE2DBA3%40sessionmgr4+dbs+aph+cp+1+F533&amp;amp;_us=frn+1+hd+False+hs+True+cst+0%3B1+or+Date+ss+SO+sm+KS+sl+0+dstb+KS+mh+1+ri+KAAACBXA00057061+6DAA&amp;amp;_uso=tg%5B0+%2D+db%5B0+%2Daph+hd+False+clv%5B2+%2DY+clv%5B1+%2DY+clv%5B0+%2DY+op%5B0+%2D+cli%5B2+%2DFR+cli%5B1+%2DRV+cli%5B0+%2DFT+st%5B0+%2DCandide+mdb%5B0+%2Dimh+09C5&amp;amp;fn=1&amp;amp;rn=1]&lt;br /&gt;
&lt;br /&gt;
Moliere, Francois &amp;quot;Candide.&amp;quot; &#039;&#039;The Norton Anthology of Western Literature&#039;&#039; Ed. Hugo, Howard, et al. 8th ed. New York: W W Norton &amp;amp; Company, 2005. 396.&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Tartuffe&amp;diff=4638</id>
		<title>Tartuffe</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Tartuffe&amp;diff=4638"/>
		<updated>2006-01-31T02:34:09Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Background==&lt;br /&gt;
&#039;&#039;&#039;&#039;Tartuffe&#039;&#039;&#039;&#039; was written in 1664 during a time when the word of the Church was the word of law.  Typically, the Church was very corrupt.  The Company of the Holy Sacrament was a Catholic group who beleived in good deeds and have beliefs like the puritans.  The were big on the placement of &amp;quot;spiritual advisors&amp;quot; into the homes of people. The group in particular did not like the play because it made Tartuffe, a spiritual advisor, a scoundrel and not a pious man.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
&amp;lt;i&amp;gt;Tartuffe&amp;lt;/i&amp;gt; offers many themes for one to explore. Among them are the dangers of a heirarchy within a family, religious piety and how it can be exploited, and hypocrisy and its effects on the public&#039;s view of religion.&lt;br /&gt;
&lt;br /&gt;
===Hypocrisy===&lt;br /&gt;
&amp;lt;i&amp;gt;Tartuffe&amp;lt;/i&amp;gt; provides hypocrisy and is the hypocrite because of the religious morals he forces upon Orgon and his family, in which he is doing to satisfying for his own personal agenda. The element or idea of a &#039;masque&#039; that he wears is present by Tartuffe always playing the role of an ever so pious(having, showing, or pretending religious devotion) man who has no desire for worldly goods. This is proven when Damis tries to speaks opposingly of Tartuffe to his father. Tartuffe becomes so completely humble and knowledgeable his status, uses this to turn Orgon against Damis. Tartuffe, however is unmasked towards the end of the play when he makes a pass for Orgon&#039;s wife Elmire after we learn that Orgon has given Tartuffe all legal right to his property. Some may also see the play as a criticism of religion and the character of Tartuffe is though to have possibly been based on some figure of the time, he is not only a hypocrite in himself, but may represent hypocrisy in the church of that period.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
*&#039;&#039;&#039;Tartuffe&#039;&#039;&#039;&lt;br /&gt;
**The main antagonist of the play, his role as the hypocrite is concealed until very early on, though suspicion arises during the beginning of the play.  He finds people&#039;s weaknesses and goes about any means necessary to get what he wants from them.  His greatest flaw is his admiration of Elmire, which in the end reveals his true identity to everyone.&lt;br /&gt;
&lt;br /&gt;
*&#039;&#039;&#039;Orgon&#039;&#039;&#039;&lt;br /&gt;
**Could be considered the protagonist.  Father of Damis and Mariane.  Husband to Elmire.  &lt;br /&gt;
*&#039;&#039;&#039;Damis&#039;&#039;&#039;&lt;br /&gt;
**He is the son of Orgon and the stepson to Elmire.  It is he who witnesses Tartuffe&#039;s lust for Elmire and tells his accounts to Orgon.&lt;br /&gt;
&lt;br /&gt;
*&#039;&#039;&#039;Cléante&#039;&#039;&#039;&lt;br /&gt;
**A man of words, he tries to reason everything in life for the better.  However, Madame Pernelle thinks that his words &amp;quot;aren&#039;t suitable for decent folk.&amp;quot; (20)&lt;br /&gt;
*&#039;&#039;&#039;Dorine&#039;&#039;&#039;&lt;br /&gt;
**The lady&#039;s maid of Mariane , very &amp;quot;out of place&amp;quot; constantly interjecting with her opinion and very talkative, not the typical personality for a lady&#039;s maid. Dorine is also essential to the comical aspects of the play. It seems her main purpose in the play is for the comic relief. &lt;br /&gt;
*&#039;&#039;&#039;Mariane&#039;&#039;&#039;&lt;br /&gt;
** Daughter of Orgon, engaged to Valére, is the subject of controversy when Orgon decides that she is to marry Tartuffe. &lt;br /&gt;
*&#039;&#039;&#039;Elmire&#039;&#039;&#039;&lt;br /&gt;
**Orgon&#039;s second wife. She is presumably significantly younger than Orgon, as well. She is ultimately the one who brings out Tartuffe&#039;s corruptions by flirting with him with Orgon in concealed presence.  &lt;br /&gt;
*&#039;&#039;&#039;Valére&#039;&#039;&#039;&lt;br /&gt;
**He represents the loyal &amp;quot;Underdog&amp;quot; of the play. His only wish is to have Mariane&#039;s hand in marriage. Even though Orgon breaks his promise to Valere out of ambitious greed, he still rallies for the families because of his love for her. He shows true loyalty when others have faltered and is rewarded his heart&#039;s desire at the end.&lt;br /&gt;
*&#039;&#039;&#039;Madame Pernelle&#039;&#039;&#039;&lt;br /&gt;
**Orgon&#039;s mother. She is the &amp;quot;Lady of the House&amp;quot;, basically an old grandma who is jealous of the youth of her house and their vivacity. She also wants attention and for the people in the house to listen to her and her opinions.&lt;br /&gt;
&lt;br /&gt;
==Summary==&lt;br /&gt;
===Act I===&lt;br /&gt;
&lt;br /&gt;
Act I opens with Madam Pernelle cursing everyone sitting at the dinner table. This includes Cleante, Elmire, Mariane, Dorine, and Damis.  Madam Pernelle is upset at what her family says about Tartuffe. The family thinks Tartuffe is a hypocrite. Madam Pernelle and Orgon think he is a saint. She is also upset at Elmire’s parties, Dorine’s attitude toward those of higher stature, Damis’s foolishness, Mariane’s quiet nature, Cleante’s secular advice and knowledge and that no one will pay attention to her. Madam Pernelle leaves the house in anger. &lt;br /&gt;
&lt;br /&gt;
Everyone but Cleante and Dorine follow. Dorine takes the opportunity to complain to Cleante about the hypocritical actions of Tartuffe. Everyone who followed Madam Pernelle comes back. Elmire informs Cleante and Dorine that Orgon just arrived. Damis asks Cleante to speak with Orgon about the wedding between Valere and Mariane. Damis fears Tartuffe will use Orgon to prevent the marriage. &lt;br /&gt;
&lt;br /&gt;
Orgon enters and asks about everything that happened while he was gone. Dorine informs Orgon that Elmire had been sick with a fever and that Tartuffe is perfectly healthy. Orgon is more concerned with Tartuffe’s well being than with Elmire’s sickness. Dorine makes fun of this and Orgon does not realize. Dorine then exits. Cleante asks how Orgon can be fooled by Tartuffe’s disguise. Orgon praises Tartuffe for his pious nature. Orgon talks about Tartuffe’s poverty and how he took Tartuffe into his home. Orgon says Cleante is too worldly and has unsteady faith. Orgon and Cleante argue over Tartuffe until the argument ends in a stalemate. Cleante then asks about the marriage between Valere and Mariane. Orgon promised Valere that he could wed Mariane. Cleante asks why Orgon has now postponed that wedding. Orgon has no reason except that he wishes Heaven to guide him. Cleante also asks if the union of Valere and Mariane displeases Orgon. Orgon does not know. Cleante leaves to go tell Valere that trouble is on the horizon &lt;br /&gt;
&lt;br /&gt;
===Act II===&lt;br /&gt;
===Act III===&lt;br /&gt;
===Act IV===&lt;br /&gt;
===Act V===&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
==Additional Resources==&lt;br /&gt;
* [[Tartuffe Summary]](Character:Mariane)  Mariane is overcome with grief when her father tells her of his plans for her to marry the &amp;quot;scoundrel&amp;quot; Tartuffe. She is heartbroken and cannot imagine spending the rest of her life with such a man. Mariane almost lets her loyalty for her family come between her and her &amp;quot;true love&amp;quot; Valere. Marianne finally comes to the realization and lets her heart lead her in the right direction, straight to Valere.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Tartuffe Study Guide [http://novaonline.nvcc.edu/eli/eng252/tartuffestudy.htm]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
	<entry>
		<id>https://litwiki.org/index.php?title=Tartuffe&amp;diff=4637</id>
		<title>Tartuffe</title>
		<link rel="alternate" type="text/html" href="https://litwiki.org/index.php?title=Tartuffe&amp;diff=4637"/>
		<updated>2006-01-31T01:31:09Z</updated>

		<summary type="html">&lt;p&gt;Mrish: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Background==&lt;br /&gt;
&#039;&#039;&#039;&#039;Tartuffe&#039;&#039;&#039;&#039; was written in 1664 during a time when the word of the Church was the word of law.  Typically, the Church was very corrupt.  The Company of the Holy Sacrament was a Catholic group who beleived in good deeds and have beliefs like the puritans.  The were big on the placement of &amp;quot;spiritual advisors&amp;quot; into the homes of people. The group in particular did not like the play because it made Tartuffe, a spiritual advisor, a scoundrel and not a pious man.&lt;br /&gt;
&lt;br /&gt;
==Themes==&lt;br /&gt;
&amp;lt;i&amp;gt;Tartuffe&amp;lt;/i&amp;gt; offers many themes for one to explore. Among them are the dangers of a heirarchy within a family, religious piety and how it can be exploited, and hypocrisy and its effects on the public&#039;s view of religion.&lt;br /&gt;
&lt;br /&gt;
===Hypocrisy===&lt;br /&gt;
&amp;lt;i&amp;gt;Tartuffe&amp;lt;/i&amp;gt; provides hypocrisy and is the hypocrite because of the religious morals he forces upon Orgon and his family, in which he is doing to satisfying for his own personal agenda. The element or idea of a &#039;masque&#039; that he wears is present by Tartuffe always playing the role of an ever so pious(having, showing, or pretending religious devotion) man who has no desire for worldly goods. This is proven when Damis tries to speaks opposingly of Tartuffe to his father. Tartuffe becomes so completely humble and knowledgeable his status, uses this to turn Orgon against Damis. Tartuffe, however is unmasked towards the end of the play when he makes a pass for Orgon&#039;s wife Elmire after we learn that Orgon has given Tartuffe all legal right to his property. Some may also see the play as a criticism of religion and the character of Tartuffe is though to have possibly been based on some figure of the time, he is not only a hypocrite in himself, but may represent hypocrisy in the church of that period.&lt;br /&gt;
&lt;br /&gt;
==Characters==&lt;br /&gt;
*&#039;&#039;&#039;Tartuffe&#039;&#039;&#039;&lt;br /&gt;
**The main antagonist of the play, his role as the hypocrite is concealed until very early on, though suspicion arises during the beginning of the play.  He finds people&#039;s weaknesses and goes about any means necessary to get what he wants from them.  His greatest flaw is his admiration of Elmire, which in the end reveals his true identity to everyone.&lt;br /&gt;
&lt;br /&gt;
*&#039;&#039;&#039;Orgon&#039;&#039;&#039;&lt;br /&gt;
**Could be considered the protagonist.  Father of Damis and Mariane.  Husband to Elmire.  &lt;br /&gt;
*&#039;&#039;&#039;Damis&#039;&#039;&#039;&lt;br /&gt;
**He is the son of Orgon and the stepson to Elmire.  It is he who witnesses Tartuffe&#039;s lust for Elmire and tells his accounts to Orgon.&lt;br /&gt;
&lt;br /&gt;
*&#039;&#039;&#039;Cléante&#039;&#039;&#039;&lt;br /&gt;
**A man of words, he tries to reason everything in life for the better.  However, Madame Pernelle thinks that his words &amp;quot;aren&#039;t suitable for decent folk.&amp;quot; (20)&lt;br /&gt;
*&#039;&#039;&#039;Dorine&#039;&#039;&#039;&lt;br /&gt;
**The lady&#039;s maid of Mariane , very &amp;quot;out of place&amp;quot; constantly interjecting with her opinion and very talkative, not the typical personality for a lady&#039;s maid. Dorine is also essential to the comical aspects of the play. It seems her main purpose in the play is for the comic relief. &lt;br /&gt;
*&#039;&#039;&#039;Mariane&#039;&#039;&#039;&lt;br /&gt;
** Daughter of Orgon, engaged to Valére, is the subject of controversy when Orgon decides that she is to marry Tartuffe. &lt;br /&gt;
*&#039;&#039;&#039;Elmire&#039;&#039;&#039;&lt;br /&gt;
**Orgon&#039;s second wife. She is presumably significantly younger than Orgon, as well. She is ultimately the one who brings out Tartuffe&#039;s corruptions by flirting with him with Orgon in concealed presence.  &lt;br /&gt;
*&#039;&#039;&#039;Valére&#039;&#039;&#039;&lt;br /&gt;
**He represents the loyal &amp;quot;Underdog&amp;quot; of the play. His only wish is to have Mariane&#039;s hand in marriage. Even though Orgon breaks his promise to Valere out of ambitious greed, he still rallies for the families because of his love for her. He shows true loyalty when others have faltered and is rewarded his heart&#039;s desire at the end.&lt;br /&gt;
*&#039;&#039;&#039;Madame Pernelle&#039;&#039;&#039;&lt;br /&gt;
**Orgon&#039;s mother. She is the &amp;quot;Lady of the House&amp;quot;, basically an old grandma who is jealous of the youth of her house and their vivacity. She also wants attention and for the people in the house to listen to her and her opinions.&lt;br /&gt;
&lt;br /&gt;
==Summary==&lt;br /&gt;
===Act I===&lt;br /&gt;
===Act II===&lt;br /&gt;
===Act III===&lt;br /&gt;
===Act IV===&lt;br /&gt;
===Act V===&lt;br /&gt;
==Critical Perspectives==&lt;br /&gt;
&lt;br /&gt;
==Additional Resources==&lt;br /&gt;
* [[Tartuffe Summary]](Character:Mariane)  Mariane is overcome with grief when her father tells her of his plans for her to marry the &amp;quot;scoundrel&amp;quot; Tartuffe. She is heartbroken and cannot imagine spending the rest of her life with such a man. Mariane almost lets her loyalty for her family come between her and her &amp;quot;true love&amp;quot; Valere. Marianne finally comes to the realization and lets her heart lead her in the right direction, straight to Valere.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Tartuffe Study Guide [http://novaonline.nvcc.edu/eli/eng252/tartuffestudy.htm]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:World Literature]]&lt;/div&gt;</summary>
		<author><name>Mrish</name></author>
	</entry>
</feed>