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The Perverse Love and The Selfless Love When most people think of love, they imagine a beautiful concept, one of which is and should be a part of life. Some will imagine the unconditional love of God, others will picture a spouse or family members, and some may even think about materialistic things. While there are many ways in which love can be defined as, it usually has positive connotations. This is not necessarily the case in Lewis’ novel Till We Have Faces, at least through the character Orual. Love is a major theme in the novel and is portrayed in both a humanly and a divine way. The humanly love which Lewis displays is mainly shown through Orual and is demonstrated as a perverse love. The divine love is presented through Psyche and is portrayed as selfless. In Till We Have Faces, C.S. Lewis differentiates perverse love and selfless …show more content…
Glome is a somewhat morbid place, led by King Trom, father of Orual, Redival, and Psyche. Trom is an uncharitable, malicious king who is completely selfish. Ungit, the goddess who is worshiped in Glome, shares common characteristics, proving to be a brutal and dark goddess. One who even requires blood sacrifices. Orual describes ungit saying, “She is a black stone without head or hands or face, and a very strong goddess. My old master, whom we called the Fox, said she was the same whom the Greeks call Aphrodite” (4). Aphrodite, being the goddess of love and beauty is often viewed as a gentle and kind goddess. This represents the love in which Aphrodite stands for. In contrast, Ungit being strong and dark in appearance symbolizes the love which she represents, and that in which the kingdom of Glome has come to know through worshiping her. We see this dark and powerful love through the way Trom treats his daughters, the way the priest speaks of Psyche’s sacrifice, and the way Orual loves Psyche, Bardia, and the
She complains that “everything’s dark about the gods” (Lewis 133), but then, ironically, hides her face. The power and fear she gains through the veil is the opposite of the darkness of the gods. At the end we learn that eventually the gods will step out of the shadows and humanity will at last be “shown how beautiful they always were” (Lewis 315). The gods are concealing their beauty, while Orual uses her veil to try and fabricate it. Even subconsciously she is trying to become like the goddesses, which is a way she could be reunited with Psyche. During this, she hates Ungit. Her opinion is clearly stated when she finds out that she is Ungit and that it “meant that I was as ugly in soul as she; greedy, blood-gorged” (Lewis 292). Her opinion of Ungit, based on Psyche’s sacrifice, is of a horrific, demonic being and it shapes the way she views herself. In a lot of ways, they are the same. Ungit was jealous of Psyche’s beauty, but even more jealous that Cupid loved her. In the same way, Orual is jealous of Psyche’s love for Cupid. After learning who Ungit really is and how she was able to endure some of Psyche’s burden, Orual also learns about herself. Ungit is more beautiful than anyone ever imagined, and still she needs Psyche to travel to the underworld to make her more beautiful (Lewis 312). Orual is never physically beautiful, but by the end of the book she is described as “the most wise, just, valiant, fortunate, and merciful of all princes known in our part of the world” (Lewis 320). Her character changes after she realizes who Ungit really is, forgives her for “stealing” Psyche, and then she finally becomes who she really is without all the pent-up bitterness and sorrow. Although she did not know it at the time, the whole book led up to her becoming like Ungit, powerful and beautiful and good. As Lewis said in one of his greatest works, The Last Battle, “All find what they
Queen Orual of Glome, the main character in C.S. Lewis's Till We Have Faces is often the victim of mysterious visions that appear to relate to her real-life experiences. In one of her final visions, Queen Orual dreams that she is Ungit, an all-consuming goddess who is worshipped by the people of Glome. Orual definitely is Ungit; she has several characteristics that give evidence of this. Orual is all-consuming and possessive in her relationships with other people; she wears a veil to cover her ugly face, giving her a resemblance to the forbidding goddess; she is very demanding of her servants, which is similar to the intense rituals and sacrifices that Ungit demands.
When we think about the force that holds the world together and what makes humans different from animals, one answer comes to our minds - that humans can love. Love is a state of mind that cannot be defined easily but can be experienced by everyone. Love is very complicated. In fact it is so complicated that a person in love may be misunderstood to be acting in an extremely foolish manner by other people. The complexity of love is displayed in Rostand’s masterpiece drama Cyrano de Bergerac. This is accomplished by two characters that love the same woman and in the course neither one achieves love in utter perfection.
The first person narrative in the ancient kingdom of Glome, a land ruled by a tyrannical king and religious goddess Ungit. Narrated by Princess (later Queen) Orual. The first section of this novel presents itself as an open complaint against the gods, particularly the god of the Grey Mountain, who brought Orual such pain and distress over the years, yet offer no answers or explanations to justify the suffering.
Love comes in so many shapes and forms. Nowlan presents a good view of love being
There exists no power as inexplicable as that of love. Love cannot be described in a traditional fashion; it is something that must be experienced in order for one to truly grasp its full enormity. It is the one emotion that can lead human beings to perform acts they are not usually capable of and to make sacrifices with no thought of the outcome or repercussions. Though love is full of unanswered questions and indescribable emotions, one of the most mystifying aspects of love is its timeless nature. Love is the one emotion, unlike superficial sentiments such as lust or jealousy, which can survive for years, or even generations. In the novel The Gargoyle, the author, Andrew Davidson, explores the idea of eternal love between two people, a union that spans over centuries spent both together and apart. Davidson, through the use of flashbacks, intricate plot development and foreshadowing, and dynamic characterization, creates a story that challenges the reader’s preconceived notions regarding whether eternal love can survive even when time’s inevitable grasp separates the individuals in question.
Love has the power to do anything. Love can heal and love can hurt. Love is something that is indescribable and difficult to understand. Love is a feeling that cannot be accurately expressed by a word. In the poem “The Rain” by Robert Creeley, the experience of love is painted and explored through a metaphor. The speaker in the poem compares love to rain and he explains how he wants love to be like rain. Love is a beautiful concept and through the abstract comparison to rain a person is assisted in developing a concrete understanding of what love is. True beauty is illuminated by true love and vice versa. In other words, the beauty of love and all that it entails is something true.
When we all hear the name Aphrodite, we can all reach agreement that the first point that comes to mind is love and beauty. In the “Ancient Roman Mythology” book, she is des...
As the last speaker, and the most important one, Socrates connects his ideas with Diotima of Mantinea’s story of Love’s origin, nature and purpose. Different from the earlier five speakers who regard Love as an object and praise different sides of it, Socrates, referring to Diotima’s idea, considers Love as a pursuit of beauty gradually ranging from “physical beauty of people in general” (Symposium, Plato, 55) to the “true beauty” (55). The first five speeches bond with each other. Each of them mentions the opinions of the former in order to either support or against them. However, just like the elements of a beautiful picture, they fail to show us the integration of love.
In this essay I would like to emphasize different ideas of how love is understood and discussed in literature. This topic has been immortal. One can notice that throughout the whole history writers have always been returning to this subject no matter what century people lived in or what their nationality was.
For the ancient Greek doctor and philosopher, Eryximachus, Love’s potential for health and destruction were rooted in its divine origins. Good love “stems from the Muse Celestia” and “Common Love,” from “Polymnia” (Symposium 22). He saw these two loves as at the center of human/divine communication: “all the ways in which gods and men communicate with one another—are solely concerned with the perpetuation or the cure of love” (Symposium 23). Love provided the link, then, between the mortal and immortal beings. It was a common project that both humans and gods could work on. Eryximachus further articulated, “It is (Love) who makes it possible for us to interact on good terms with one another and with our divine masters” (Symposium 23-4). It is the element of life that transcends the human realm, giving the people a taste of the divine in their own lives.
One of the best summarizes of Greeks’ gods attitude toward human is the claim of Aphrodite in Euripides’ Hippolytus that she will treat well the people who revere her power, but will “trip up” those who are proud towards her, and this pri...
“Love is the state in which man sees things most decidedly as they are not. The power of illusion is at its peak here, as is the power to sweeten and transfigure. In love man endures more, man bears everything. A religion had to be invented in which one could love: what is worst in life is thus overcome – it is not even seen any more.”
William Shakespeare is a famous writer who wrote many plays. Most people would concur he is the greatest writer of all time. His plays fall under the categories of histories, comedies, and tragedies. Troilus and Cressida is a tragedy, but many would say it is not because Troilus does not die. Instead a noble fighter named Hector dies. Betrayal, love, and love causing betrayal is expressed in Troilus and Cressida when Cressida betrays Troilus by not railing against the Greeks, Troilus falling in love with Cressida, and in a way, Paris betraying the Trojans because he would not give up Helen which made the Trojans continue fighting.
Some people believe that there is no such thing as “true love” they believe that love is nothing but an illusion designed by social expectations. These people believe that love ultimately turns into pain and despair. This idea in some ways is true. Love is not eternal it will come to an end one way or another, but the aspect that separates true love from illusion, is the way love ends. “True Love” is much too powerful to be destroyed by Human imperfection; it may only be destroyed by a force equal to the power of love. Diotima believed that “Love is wanting to posses the good forever” In other words love is the desire to be immortal and the only way that we are able to obtain immortality is through reproduction, and since the act of reproduction is a form of sexual love, then sexual love is in fact a vital part of “True love”. Sexual love is not eternal. This lust for pleasure will soon fade, but the part of love that is immortal, is a plutonic love. You can relate this theory to the birth of love that Diotima talks about. She says that love was born by a mortal mother and immortal father. The mother represents the sexual love, the lust for pleasure. The father represents the plutonic love that is immortal. Plutonic love is defined as a true friendship, the purest of all relationships. A true plutonic love will never die; it transcends time, space, and even death.