Literature analysis of Candides book and Death in Venice - Essay Example

Literature analysis of Candide’s book and Death in Venice In line with the idea of lecture s, a stand comes out basing on facts in the text and attitude toward these facts. It can also be disagreed partly with the writer’s stand that satire is a powerful way to handle pressure in Candide. This is because it is true there are parts that satire comes in to handle pressure among other considerations. The first satirical instance is when Miss Cunegund who has a delightful disposition for the sciences, strongly desires knowledge in a case where she was taking a walk in a little neighboring wood named a park. At the park, she witnesses Pangloss (the sage doctor) lecturing on experimental philosophy to her mum's hotel cleaner (a little brown wench) exceptionally beautiful, and highly tractable (Voltaire 2). At this instant, we see that the author satirizes the education index of the top ruling class and as Doctor Pangloss gives the lecture to the house cleaner, and then it denotes that they are satirically even more inclined to receive education, which is a means of handling pressure (Voltaire 2). Candide leaves castles as forced by the baron when he found them kissing. Outside the castle, he meets two men who are generous and offer to cater for his bills when they dined together (Voltaire 2). The author presented a satirical instance when the two men asked Candide whether he had strong feelings for the King of the Bulgarians. Through Candide’s’ answer we, get to see that even some of the most top ranked barons have never gotten the chance to meet the king! (Voltaire 4).This possesses a reproachable index to the king’s idealism and leadership credentials. In this instant satire portrays the leadership system by the king as one lacking in charisma. The author proceeds to present the lack of leadership competency by the king when they handcuff Candide and forcefully carry him away to join the regiments. There, he learns the warring techniques of the soldiers. In this case, the king leadership causes tension and people remain asking, “do we still have not a great affection for the King of Bulgarians?” (Voltaire 3) Voltaire presents a stinging satirical perception of the Bulgarian leadership, at this instant Candide decides to take a walk one bright spring morning. To anyone’s conception, this can be conceived as a privilege to any of the human species, as well as of the brute creation (Voltaire 4). Heroes (presumably of the Bulgarian defense) who carry him to a dungeon apprehend him. According to him, he was guilty of ignorance; he was only given two difficult choices of either to control the gauntlet 6 and 30 times during the regiment or to be blown out on the head with a dozen musket-balls. He chooses to run the gauntlet after an obligation by them. He forced to run between a regiment composed of 2000 men (Voltaire 4). This treatment leaves him bare of muscles and nerves starting from his neck up to his stern. Unable to support him any longer, he begs for a favor that they would just shoot him through the head, and forces him to kneel down; if not for the Bulgarian Majesty who happened to pass by, he would face death (Voltaire 4). Handling of pressure through suffering, against the notion of, “Best Possible World” King of the Bulgarians gives battle to the king of the Abares, in which the two armies, which were so, well accoutered, and so finely disposed accompanied by cannon which made such harmony as never was in Hell itself. The violence seem to lays credence that the, ‘Best Possible World’ does not match up with actual suffering in the world as the war began by the discharge of cannon which in a twinkling of an eye had laid flat about 6000 men on each side. The musket bullets also sweeping away men increasing on the index of those scoundrels that had infested the surface of the earth and had now been harrowed down to nine or ten thousand (Voltaire 6). Another cause of suffering was the bayonet leaving heaps of dead or dying men in its wake. At the neighboring villages, the situation was not better as the Abarian territories, either destroyed using fire by the Bulgarians, agreeably to the laws of war or full of old men covered with wounds, who had their wives have their throats cut, and on their children's watch, all stained with blood (Voltaire 6). Several young virgins, ripped open, after they had the Bulgarian heroes satisfied conjugally, died; while others, with their bodies half-burned, begged to die. The ground about them covered with the different human body parts of dead men. In the villages belonging to the Bulgarians, Candide found the same enacted to the Bulgarians (Voltaire 6). At the point when, Pangloss had told of the death of Miss Cunegund (the love Candide’s heart”, who faced death by the Bulgarian soldiers, Candide realizes that the best possible world seemed far away from attaining like the horizons Love as a humane feeling Love besides satire come in as a tool to handle pressure in this text. According to the preceptor, love is the comfort of human species; love, the preserver of the universe; the soul of all sensible beings; to Candide, love is what brought the conflict between him and the baron that saw him kicked out of the castle (Voltaire 9). It is also the cause of the war between the Bulgarians and the Abarian that led massive loss of life. Pacquette, the pretty wench with whom Pangloss shared love with, bestows on Pangloss the pleasures of Paradise, which in turn produce the hell torments with which had devoured as he already had an ailment infection and Pacquette herself could have succumbed to it. (Voltaire 9). Pangloss states that he will not pass the illness and if, in any case, he shall die with it (Voltaire 9) if that is what it takes to protect humanity from the pressures of dangerous illness. In this case, a new way to handle pressure using humane feelings such as love surfaces in an ironical manner, in that love, which is a good thing, brings misery and even death to the parties involved. “The best possible world has no suffering” There is a sense of contrast when Candide meets a beggar and shows his compassion by bestowing upon him the two florins which an honest Anabaptist, James had given to him (Voltaire 6). In this perspective, social virtues come in to handle pressure. This goes in line with the notion; “the best possible world” is one that has no suffering in it. The specter looks at him earnestly and sheds tears before throwing his arms about his neck. Candide later lead the beggar to Anabaptist’s stable, and procured him something to eat. In addition, a sense of social virtues prevails in Holland where wrongdoers go to the house of correction to get their bread. According to Candide, there was never an impact without a cause; everything properly concatenated and aligned for the best (Voltaire 6). Religious hypocrisy Through irony, an introduction of a pope who instead of aligning towards Christ he is, in fact, an antichrist. Candide is, therefore, denied food to eat or water to drink. Instead, he faces hurled abuses. Also through contrast, the writer presents a man who had never been christened an honest Anabaptist named James. He is the man who feels pity and carries Candide to his own house, and cleanses him thereby leaving us questioning the religion of the so called’ “pope (Voltaire 8)”. In this regard, the handling of pressure is by means of irony as the pope whom we expect to be a role example to rest and exhibit good qualities is the one who expresses such levels of human disregard (Voltaire 8). Death in venice The abstract language about art and beauty in “Death in Venice” is not an attempt on Aschenbach’s part to avoid/ignore his sexual desire for Tadzio. This can be clearly deduced from the text basing on several instances. Aschenbach is recognizing Tadzio in terms of her height means that she holds a distinct place in her memory (Mann 23). The greeting that he had out planned to tell Tadzio dries from his mouth and the successive array of feelings betray his sexual desire for Tadzio. He feels the rapture of his blood, the poignant pleasure, and realizes that it was his sake the leave taking had been so hard (Mann 23). The way also in which he embraces Tadzio is also breathtaking, he shows slow movement by palm stretching, a lifting and turn, indicating a wide embrace (Mann 23). The caring aspect towards Tadzio Aschenbach sees Tadzio almost constantly and cares for him. This happens in the restricted confines of their situation i.e. Hotel, beach, and the day-to-day round followed by all similar; thereby bringing they close together (Mann 24). He also encounters him in all places in the hotel i.e. from the salons to the cooling rides to the city and back, among the splendors’ of the Piazza (Mann 24). In addition, what gives him the best opportunity to learn about and admire the beautiful apparition, was the chance of being of able to see Tadzio. At the beach, he would watch him walk up along the margin of the sea from the left; or from behind, between the cabins; and would always discover that he was late (Mann 24). The fact of commonness and doing things together The abstract language presented the commonness between Aschenbach and Tadzio, which cements their relationship. At the beach, mostly they spent the better part of time sweetly idling, trifling, fitful life of play and rest, strolling, wading, digging, fishing, swimming, and lying on the sand. They even caught shells, seahorses, jellyfish and sideward-running crabs. In the series of their confers, Aschenbach understood not a word he said; to his ears it became mingled harmonies (Mann 24). Thus, Tadzio’s foreign birth raised his speech to music and a wanton sun showered splendor on him, and the significant distances of the sea-entailed background, which developed his figure. The effect and change because of sexual desire on one In line with Aschenbach’s feelings towards Tadzio, we can see him rising early as though he has a panting press of work and is among the first on the beach yet the sun is still benign, and the sea is still lays dazzling white in its morning slum-ber. He is good to everyone; (Mann 24) he gives the security guard a friendly good morning and chats with the barefoot, white-haired old man who prepares his place, spreads the awning and trundles out the chair and tables onto the little platform. He then settles down and takes three of four hours before the sun reaches its height and the fearful climax of its power; then takes three or four hours while the sea goes deeper and deeper blue and final takes three to four hours in which he watches Tadzio (Mann 24). The admiration Aschenbach’s admiration knew no bounds; the delight of his eye was unending. He took to do for him anything that he could in his power, this is for instance when, one day Tadzio was summoned to speak to a guest who was waiting for their mother at the cabin, Aschenbach took to paying the guest court himself (Mann 25). In the next scene that followed and his presence, Aschenbach stood erecting his arms around his neck, moving slowly on his feet, subconsciously away into blue space while weak waves bathed his toes. The pieces of honey-colored hair touched his temples and neck. At the same time, the body part next to the vertebra reflected yellow from the sunrays while the small flesh covering the torso betrayed the outlines of the ribs and the shape of the breast structure (Mann 25). In this duration, we confirm that his armpits were still as smooth as a statue’s and the smoothness was that of the glistening hollows behind the knees (Mann 25). In this scenario, he precipitated due to the admiration he had for Tadzio, which was because of the use of an abstract language (Mann 25). Works cited Candide, Voltaire. (1759). Candide: How Candide Was Brought Up in a Magnificent Castle and How He Was Driven Thence. Electronic Scholarly Publishing Project. Retrieved from; http://www.esp.org.Print Mann, Thomas. (1930). Death In Venice & Seven Other Stories. Vintage Books, Inc. Retrieved from http://www.esp.org.Print Voltaire, Francois. (1998). Candide: Retrieved from intlsaless@emaar.ae www.emaar.com.Print Read More