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Tartuffe character analysis essay
Criticise Moliere's Tartuffe
Criticise Moliere's Tartuffe
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“I have revealed enough. Spare me the rest. / I die, and my grim secret dies with me.” (Racine 193) Phaedra has a huge secret: she is in love with her stepson, Hippolytus. She has reoccurring thoughts of suicide, and a desire for this burden to be lifted. Her forbidden passion has a gigantic affect on her mental capability and her ability to be independent. She does not want anyone to know about her repugnant desires for Hippolytus and her mental health slowly begins to weaken as she maintains this information to herself. As we look closer into the life of Phaedra, we find she exhibits a lustful, weak-minded, guilty, gullible, and reliant personality.
Phaedra has a very lustful personality. She lusts over her stepson and cannot control it. This love is forbidden and frowned upon, which is why Phaedra keeps it a secret for so long, just like Tartuffe keeps his love for Elmire a secret in Moliere’s work Tartuffe. “I’ve given the neighboring rooms a full inspection; / No one’s about; and now I may at last…” (Moliere 77) Even though Phaedra’s situation is different than that of Tartuffe’s, it can still be seen as a similar situation in terms of forbidden love. Even if Phaedra wanted to stop lusting over Hippolytus, she cannot. According to Lattimore, Aphrodite announces “she has made Phaedra fall in love with Hippolytus, that Phaedra is keeping it a secret and like to die, but she is a necessary instrument for the young man’s punishment.” (7) She cannot part from this world to save herself the misery because she is needed to inflict punishment on Hippolytus. Without her husband, Theseus, here, imagine how much greater Hippolytus’ appeal is. “With Theseus away for over six months on one of his adventures, she burns with ...
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Works Cited
Braga, Thomas J. “Double Vision in Racine’s Phedre.” The French Review 64:2 (Dec., 1990): 289-298. JSTOR. Web. 11 Mar. 2014.
Critchley, Simon. “I Want to Die, I Hate My Life—Phaedra’s Malaise.” New Literary History 35:1 (Winter, 2004): 17-40. JSTOR. Web. 11 Mar. 2014.
Lattimore, Richmond. “Phaedra and Hippolytus.” Arion: A Journal of Humanities and the Classics 1.3 (Autumn, 1962): 5-18. JSTOR. Web. 11 Mar. 2014.
Racine, Jean. Phaedra. Literature of the Western World. Eds. Brian Wilkie and James Hurt. Upper Saddle River, NJ: Prentice Hall, 2001. 187-227. Print.
Reckford, Kenneth J. “Phaedra and Pasiphae: The Pull Backward.” Transactions of the American Philological Association 104 (1974): 307-328. JSTOR. Web. 11 Mar. 2014.
Roisman, Hanna M. “The Veiled Hippolytus and Phaedra.” Hermes (4th Qtr., 1999): 397-409. JSTOR. Web. 11 Mar. 2014
Throughout Aristophanes’ “Clouds” there is a constant battle between old and new. It makes itself apparent in the Just and Unjust speech as well as between father and son. Ultimately, Pheidippides, whom would be considered ‘new’, triumphs over the old Strepsiades, his father. This is analogous to the Just and Unjust speech. In this debate, Just speech represents the old traditions and mores of Greece while the contrasting Unjust speech is considered to be newfangled and cynical towards the old. While the defeat of Just speech by Unjust speech does not render Pheidippides the ability to overcome Strepsiades, it is a parallel that may be compared with many other instances in Mythology and real life.
However, the sons choose different actions when faced with the chance to do so. In Phaedra, Theseus lashes out at his son after Hippolytus is falsely accusing of assaulting his step-mother’s chastity. To this, Hippolytus replies, “Yes, I know the truth. But I suppress it. It touches you too close.” (4.123-124) Hippolytus knows that if he tells such a powerful king that his wife has been disloyal to him, he will lose the pride he has as a powerful king. Unlike Hippolytus, when Damise is faced with the same opportunity, he is so passionate about what he truly want that he foams at the mouth to get his way. Damise catches Tartuffe in the middle of assaulting his mother and when given the chance to tell Orgon, he foams at the mouth about the events he witnessed. When Orgon says, “Yes, I defy you all. I am a master and you’ll obey,” it is clear that he feels that his position as the master of the house has been tarnished by the accusations of Damise and thus, his pride has not been preserved
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Lawall, Sarah,et al. The Norton Anthology of World Literature. 2nd ed. Volume A (slipcased). Norton, 2001. W.W. Norton and Company Inc. New York, NY.
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Onians, John. Art and Thought in the Hellenistic Age: The Greek World View 350-50 B.C. London: Thames and Hudson, Ltd., 1979.
During her speech, Aphrodite states her plan which inevitably comes true. She tells: “this young man, this enemy of mines, shall be driven to his death by his father’s curses: something made possible by the three wishes granted Theseus by Poseidon, king of the sea…I must exact from those who do me wrong.” (Hippolytus 49-50). Aphrodite’s desire to punish those who disrespect her without any care for the lives she destroys in the process, illustrates her apparent abuse of power. Her elaborate scheming which uses Theseus and Phaedra without their will in her expedition to obliterate Theseus, is careless in nature and extremely ungodlike. What Aphrodite believes is justice is more so a medium through which she is able to exert her power as a god and satisfy her ego
In the story, the supreme ruler of Athens, Thesius ends up marrying Hippolyta, the Queen of the Jungle. However, during the whole story, Hippolyta never throughly discusses her feelings and ideas about the marriage. She acts as if she has no choice but to marry Thesius. This can be proven by examining Hippolyta's position in the relationship between herself and Thesius. Hippolyta was captured by Thesius during battle and Thesius intimidates Hippolyta into marrying him since he is a supreme ruler and she was defeated by him. Thesius reveals that he capture Hippolyta in battle in the following quote, "I wood thee by my sword/ And won thy love doing thee injuries" (Act I, Pg 7). The above quote and the fact that Hippolyta never discusses her feelings about the wedding leads the re...
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Literature of the Western World, Volume 2. 4th edition by Brian Wilkie and James Hurt. Upper Saddle River, NJ: Prentice-Hall, Inc., 1997.
In Racine's Phaedra, the characters face problems that are caused by their passions, in a society based on reason and the roles they play in it. Phaedra finds that she loves Hippolytus, who is her stepson, and she feels guilty about it, because it goes against the grain of society. She is crazed with the passion she feels, and convinces herself, for a time, that she should die without telling anyone, so that her shame is not made worse by being known to others.
As the tale unfolds, it becomes clear that Phaedra is aware that her love for Hippolytus can never be fulfilled, and the shame that she feels from this passion is true. After confessing her love to Hippolytus in Act 2, scene 5, she curses the Gods for torturing her soul by making her love someone against her will, and she even goes as far as to ask for death. The power of shame has overcome her, and she feels that if she can not be with the man that she loves then she wishes to die by his sword as if she were a "monster". When Theseus returns home, her shame is heightened by the presence of him, and by the thought that her incestuous love will be made aware to all. However, this shame quickly turns to the offensive when she allows Oenome to plot a reverse of guilt and accuse Hippolytus of loving Phaedra. The power of shame is no more evident then at this point in the story, because Phaedra, feeling the height of shame after admitting her love to Hippolytus, must face both her husband Theseus, the man she should love, and Hippolytus, the forbidden love. Feeling confused and helpless, Phaedra allows Oenome to place the blame on Hippolytus, and this begins her change from feelings of shame to guilt.
Damrosch, David, and David Pike. The Longman Anthology of World Literature. The Ancient World. Volume A. Second Edition. New York: Pearson/Longman, 2009. Pgs. .656-691. Print.
1. "The Internet Classics Archive | Phaedo by Plato." The Internet Classics Archive | Phaedo by