12 Matching Annotations
  1. Aug 2025
    1. Then Piran led Siawosh before Afrasiyab. And when Afrasiyab saw him, he rejoiced at his strength and his beauty, and his heart went out towards him, and he embraced him, and spake, saying-
      • The virtues highlighted—self-control, generosity and other higher principles of life.
      • Hospitality emphasized through the Persian understanding of giving gifts—communicating the ideas of returning honor.
      • Patriarchal ideas of male lineage formulate cultural alliances while women are seen as diplomatic instruments.
    2. Then Siawosh called before him a scribe, and wrote a letter, perfumed with musk, unto Kay-Kavous his father. And when he had invoked the blessings of Heaven upon his head, he told him all that was come to pass, and how he had conquered the foes of Iran. And Kay Kavous, when he had read the letter, rejoiced, and wrote an answer unto his son, and his gladness shone in his words, and you would have said it was a letter like to the tender green of spring.
      • the ethical virtues of pietas are displayed in Siawosh’s devotion. Ritual respect understood from the perfumed letters to show adherence to the cultural order.
      • Yet again, loyalty and honesty are highlighted, along with diplomacy
      • “Tender green of spring”—refers to a metaphor for the joyand prospering of righteousness. This is a shift into the emotionaspects of the character.
    3. Now when they were come there they rested them a while, and feasted in the house of Zal. And while they revelled there came out to join them riders from Cabul and from Ind, and wherever there was a king of might he sent over his army to aid them. Then when a month had rolled above their heads they took their leave of Zal and of Zabolestan, and went forward till they came unto Balkh. And at Balkh the men of Turan met them, and Garsivaz, the brother of Afrasiyab, was at their head. Now when he saw the hosts of Iran, he knew that the hour to fight was come. So the two armies made them in order, and they waged battle hot and sore, and for three days the fighting raged without ceasing, but on the fourth victory passed over to Iran.
      • There is divine disfavor here—kingship is seen with Iran’s moral victory. Zoroastrian ideals are embedded in the religious perspective—truth and what it means to be righteous over ideas of evil. Courage and discipline are placed over Garsivaz’s loyalty to Afrasiyab because it supports the wrongdoing.
      • There are geographical and symbolic Persians rhymthmic prose utilized in words like— balkh and Zabolestan.
      • In regards to the patriarchal status, kings are the center of all power. There are emphasis on authority and succession.
    1. MESSENGER. O queen, our whole disaster thus befell, Through intervention of some fiend or fate— I know not what—that had ill will to us.
      • This reinforces the central tragic theme of the entire play—It is a cosmic casualty. All disaster is referred to the divine hand of the gods bringing about judgement upon the pride of the people. The belief are purely Greek in their expressions, especially in how they understood pride to be dealt with the most shameful judgement.
    2. ATOSSA. Nay, we were worsted by an unseen power Who swayed the balance downward to our doom! MESSENGER. In ward of heaven doth Pallas’ city stand. ATOSSA. How then? is Athens yet inviolate?
      • The scale of the slaughter conveyed. This is seen as an act of divine judgement for the Persians.
    3. MESSENGER. O walls and towers of all the Asian realm, O Persian land, O treasure-house of gold! How, by one stroke, down to destruction, down, Hath sunk our pride, and all the flower of war That once was Persia’s, lieth in the dust! Woe on the man who first announceth woe— Yet must I all the tale of death unroll! Hark to me, Persians! Persia’s host lies low. CHORUS. O ruin manifold, and woe, and fear! Let the wild tears run down, for the great doom is here! MESSENGER. This blow hath fallen, to the utterance, And I, past hope, behold my safe return! CHORUS. Too long, alack, too long this life of mine, That in mine age I see this sudden woe condign!
      • The hyperbolic opening to set the scene of the destress and mood.
    1. CAME then from the moor-land, all under the mist-bents,.mw-parser-output .wst-pline{color:#2E8B57;font-size:83%}.mw-parser-output .wst-pline-default2{margin-left:1em}.mw-parser-output .wst-pline-r{float:right;text-indent:0;margin-left:1em}.mw-parser-output .wst-pline-l{float:left;text-align:right;margin-left:-3em;width:2.5em}.mw-parser-output .wst-pline-or{float:right;text-align:right;margin-right:-3em;width:2.5em}.mw-parser-output .wst-pline-n{font-style:normal}.mw-parser-output .wst-pline-i{font-style:italic}710Grendel a-going there, bearing God's anger.The scather the ill one was minded of mankindTo have one in his toils from the high hall aloft.'Neath the welkin he waded, to the place whence the wine-house,The gold-hall of men, most yarely he wistWith gold-plates fair colour'd; nor was it the first timeThat he unto Hrothgar's high home had betook him.Never he in his life-days, either erst or thereafter,Of warriors more hardy or hall-thanes had found.Came then to the house the wight on his ways,720Of all joys bereft; and soon sprang the door open,With fire-bands made fast, when with hand he had touch'd it;Brake the bale-heedy, he with wrath bollen,The mouth of the house there, and early thereafter On the shiny-fleck'd floor thereof trod forth the fiend;On went he then mood-wroth, and out from his eyes stoodLikest to fire-flame light full unfair.In the high house beheld he a many of warriors,A host of men sib all sleeping together,Of man-warriors a heap; then laugh'd out his mood;730In mind deem'd he to sunder, or ever came day,The monster, the fell one, from each of the men thereThe life from the body; for befell him a bodingOf fulfilment of feeding: but weird now it was notThat he any more of mankind thenceforwardShould eat, that night over. Huge evil beheld thenThe Hygelac's kinsman, and how the foul scatherAll with his fear-grips would fare there before him;How never the monster was minded to tarry,For speedily gat he, and at the first stour,740A warrior a-sleeping, and unaware slit him,Bit his bone-coffer, drank blood a-streaming,
      • Grendel is seen as the divine wrath upon the people, a curse thing. The Christian ideas of punishment and the permission of human trials by God. Grendel’s evils are condemned for killing innocent warriors. This is also emphasized by the Gummere rendition (https://studylib.net/doc/9435792/file?utm_source=chatgpt.com). Both capture the theological imagery and how the medieval scribes would have understood or edited the story to fit their culture.
    1. Hail to thee, Hrothgar! I am of HygelacKinsman and folk-thane; fair deeds have I manyBegun in my youth-tide, and this matter of Grendel409On the turf of mine own land undarkly I knew.'Tis the seafarers' say that standeth this hall,The best house forsooth, for each one of warriorsAll idle and useless, after the even-lightUnder the heaven-loft hidden becometh.
      • “undarkly” an old English diction meaning—clear. This provides and archaic hue by the author.
  2. Jul 2025
  3. inst-fs-iad-prod.inscloudgate.net inst-fs-iad-prod.inscloudgate.net
    1. When he had cursed the Trapper to his heart's content he turned on the harlot. He was rousedto curse her also. 'As for you, woman, with a great curse I curse you! I will promise you adestiny to all eternity. My curse shall come on you soon and sudden. You shall be without aroof for your commerce, for you shall not keep house with other girls in the tavern, but doyour business in places fouled by the vomit of the drunkard. Your hire will be potter's earth,your thievings will be flung into the hovel, you will sit at the cross-roads in the dust of thepotter's quarter, you will make your bed on the dunghill at night, and by day take your standin the wall's shadow. Brambles and thorns will tear your feet, the drunk and the dry will strikeyour cheek and your mouth will ache. Let you be stripped of your purple dyes, for I too oncein the wilderness with my wife had all the treasure I wished.'

      There is some regret and imprecatory tone in his demise here. Kind of brings sense of self-alienation because it doesn't seem like he is someone who now belongs to either world (city or wild). Becoming party of civilization has brought it total cost, which is not always enlightening.

    2. Enkidu had becomea man; but when he had put on man's clothing he appeared like a bridegroom. He took armsto hunt the lion so that the shepherds could rest at night. He caught wolves and lions and theherdsmen lay down in peace; for Enkidu was their watchman, that strong man who had norival.

      part of his transformation into society. Nothing like the primitive creature he was before. He is becoming accustomed to the things of the world of man.

    3. There was virtue in him of the god ofwar, of Ninurta himself. His body was rough, he had long hair like a woman's

      This is an example of Us vs Them boundary, because Enkidu's appearance symbolizes an uncivilized man of wild nature and unconditioned by strong societal norms. He has feminized hair an is in need of strengthening in the culture.

    4. This was the man to whom all thingswere known; this was the king who knew the countries of the world. He was wise, he sawmysteries and knew secret things, he brought us a tale of the days before the flood.

      Gilgamesh is clearly being linked to the civilization itself. He is central to the identity of it. His knowledge is central to the nation itself. Without him, the nation would not be so great is something that con reasonably be implied since he core to its meaning.