Abstract The following paper critically analyzes 'Beowulf', a collection of heathen tales of the early Northland, put together and shaped by a Christian Anglo-Saxon poet in the era of Bede who was influenced by both Greek/Roman and Church sources. This paper examines the significant parallels apparent between Beowulf's adventure and Christ's death, decent into hell and resurrection. However heathen the original story was, the writer argues that it is reasonable to suppose that the account of Beowulf's decent into the grim fen, his encounter with the demon-brood staining the water with blood and his triumphant emergence from it into joyous springtime is at least an allegory of baptism. The following paper gives ?Beowulf and the "Historic Age" a far fuller historical meaning and even greater artistic value than the writer would have if it were only interpreted on a story level. The writer contends that if one were to start from scratch and invent a story whose every detail was to allegorize the story of salvation (which C.S. Lewis did in his "Narnia" series, for example), one could not do much better than was done in Beowulf by using plot inherent in the ancient tales.
From the Paper ?A classic work of literature is one that endures past its own generation. One reason a work endures is because it can be read, enjoyed and promote thought not only for the author's contemporaries, but for people who read it for years to come. In order to do that, it must contain universal themes that remain true across times and cultures.One thing that successive generations of readers do with a classic is relate its themes to their own lives and times. A classic may mean one thing to one person who reads it and another thing to another person. Quite often readers recognize a simple story as an allegory for something else. A recent example of this is how the "Star Wars" saga has come to be "adopted" by Christian readers because Christians realized that many of the main concepts could be metaphors for Christian ideals. "The force" can be God or the Holy Spirit who helps the Jedi (those chosen to lead and defend the common people, or in the Christian tradition, the clergy or ministers or even "everyman" Christians) to fight "the dark side".?
Abstract This paper discusses racial issues in Canada. Specifically, it looks at demonizing and criminalizing African-Canadians. The paper argues that this criminalizing makes sense according to conflict theory. In other words, it argues that African-Canadians are being criminalized and demonized in order to maintain the status quo.
From the Paper "Demonizing and Criminalizing African-Canadians Gang Related Shootings in Toronto In the article We Know the Numbers Linda Diebel looks at a possibly gang related shooting that took place at the funeral of Jamal Hemmings (Diebel 2005: A.08). According to Diebel there have been 48 shooting deaths in Toronto this year (Diebel 2005: A.08). The high number of deaths caused by these shootings has made youth violence a major issue in Toronto. This is because 40 of the people that died were under 30 years of age (Diebel 2005: A.08). The fact that the victims and their killers were almost entirely youths made people think that there was really something wrong with young people in Toronto."
Abstract This paper explains that the concept of demons in the Greco-Roman world was very complex because the terms "demon" and "daimon" meant different things to different religious groups. Whereas, to the Greeks and Romans, daimons were supernatural beings, lower than gods, with the ability to help or hurt humans, to Christians, demons were evil spirits only out to harm mankind. The paper relates that both groups saw the importance of demons and utilized them in their own ways as described by the author. The paper uses MLA style footnotes but does not include a works cited page.
From the Paper "The practice of exorcising demons was not limited to professed Christians. Since Christians were not the only people who were believed to be possessed by demons, the practice of exorcism was not limited to those who practiced Christianity. When questioned by the apostle John whether or not exorcisms in the name of Christ practiced by non-Christians should be allowed. ... This sense of near cooperation between Christians and Romans clearly shows how much the Christians feared and distrusted demons."
Tags: supernatural, malevolent forces, spells, new testament, exorcisms
Abstract This paper examines the representation of demons in Jeanette Winterson's novel, "Oranges are Not the Only Fruit". Demons are manifested whenever the character of Jeanette is confronted with a problem, as these demons signify that she is torn through confronting her own fears.
Abstract Metaphors not only can be used as literal interpretation of events, but also have metaphorical meanings. A good example would be the black cat in Edgar Allan Poe's "The Black Cat" and how the narrator in the story implied throughout the story that the cat is of demonic creature. The black cat in the short story not only has a literal meaning of a normal household cat but also from a metaphorical-side of meaning, as the narrator's personal demon, which haunts him throughout the story and brings him to the point of near insanity.
From the Paper "The first mention of the black cat in the short story is when the narrator's wife noticed his partiality for domestic pets and "lost no opportunity of procuring those of the most agreeable kind" (894), which includes a black cat. In the beginning, the narrator describes the cat as a "large and beautiful animal, entirely black, and sagacious to a degree" (894). When he describes the cat in this way, the narrator gave us his view of the cat as an everyday, normal household cat that people who have had an encounter with cats can feel a real connection to. Even though some people might have the superstitious belief that an entirely black cat might be a minion of the underworld or a witch in disguise which his wife did when she "made frequent allusions to the ancient popular notion" (894), the narrator tries his best to also show that this is a normal cat like any other. The narrator also gives the pet the name of Pluto, which is the name for the god of the underworld in Roman mythology. By doing this, he further connects the black cat of his to something from the underworld. He also calls what he sees when he went back to check out the ruins of his house that burned down as an apparition (895) and a "phantasm of the cat" (896). An apparition is a ghost or spirit and by following what the narrator describes, his view of the black cat goes from a normal household pet to something that haunts him for months. The loss of the cat not only brought him remorse at what he did to the cat when he hung it on a rope but also regret at the loss of a fine pet."
Explains how Shakespeare enforces the discourse of otherness by demonizing his characters Aaron the Moor and Shylock the Jew in the plays,"Titus Andronicus" and "The Merchant of Venice", respectively.
Abstract This paper examines William Shakespeare s plays, Titus Andronicus and The Merchant of Venice, and the author's enforcement of the discourse of otherness through the demonization of Aaron and Shylock. Through the rhetoric of the plays, both Aaron and Shylock are explicitly demonized. The paper explains how the discourse of otherness is enforced in three stages: by stripping the antagonists of their names, reducing them to subhuman levels, and, finally, equating the antagonists with the devil.
From the Paper "In Titus Andronicus, Shakespeare presents the discourse of otherness in the praxis. In this scene, Titus Andronicus is returning from war with captives. The Goths, and their queen s lover/slave, Aaron, a Blackamoor. Throughout the play, Aaron is presented outside of the main action of revenge, but has an underhanded, covert role in manipulating the remaining characters. This separateness of physical action perpetuates the discourse of otherness because his character is disregarded by other characters. His lack of physical action in the play is compensated by his movement mentally. From the beginning he is constantly devising a plan to overcome his otherness and servile status. To elevate himself to a position of power."
Abstract This paper examines Carl Sagan's clear and lucid style of writing which lends itself well to understanding the diverse number of issues as detailed in ""The Demon-Haunted World: Science as a Candle in the Dark." This paper discusses the basic theme of Sagan's novel which is the defense of technology as a necessity to improve man's existence on this planet. The writer of this paper also touches on Sagan's provision of figures which communicate the number of people who remain in the dark about matters of science.
From the Paper "Carl Sagan uses a clear and lucid style of writing which lends itself well to our understanding of the diverse number of issues he discusses. Perhaps the best way that Sagan creates such a clear understanding of his ideas in The Demon Haunted World is his art of using words effectively. From the beginning of the work his explanations are
handled with a sort of empathy so as not to demean the intelligence of true believers. Not once does he ever write anything to suggest that people who believe in the various pseudosciences are asinine. He simply shows the evidence in an unbiased, objective manner."
Abstract In Meditation One of his "Meditations on First Philosophy", Rene Descartes introduces his "evil Demon" as a device in his logical proof for the coherence of his intellect and thereby the basis of his argument to extend his famous deduction of individual existence - "I think therefore I am" - beyond the boundaries of individual consciousness. However, the "evil Demon" scenario undermines Descartes' argument as the Meditations progress in that it represents a challenge to his argument for the existence of God and thereby for the assertion of the certainty of sensory apprehension in Meditation Six. Thus, it will be argued that although the device of the "evil Demon" functions effectively in the assertion of radical doubt, it also undermines Descartes' argument in the rest of his text.
Abstract The writer notes that the "Epic of Gilgamesh" is one of the most remarkable writings of the Babylonian ancient literature. Its main theme is the condition of man on earth as a mortal being. The writer discusses that the epic is centered on the relationship between Gilgamesh and Enkidu, the two legendary heroes and friends who pass together through initiating experiences. One of their most important heroic feats is the battle with Humbaba, the demon that guards the Cedar Forest, whom Gilgamesh eventually defeats. The writer notes that the episode of the battle with the demon is very significant for both the ancient and the modern interpretations of warfare. The writer maintains that, first of all, the battle of Gilgamesh against the demon is easily inscribed in the tradition of the battle of good against evil, common to most heroic epics, legends and myths. At the same time, though, modern interpretations of the passage arise when the wider context of the battle is analyzed. The writer concludes that the "Epic of Gilgamesh" has very interesting modern ramifications of meaning, mixed with the traditional epic storyline.
From the Paper "The 'Epic of Gilgamesh' is a very profound text, which must have had great importance for its contemporary audience. First of all, the traditional battle of good against evil is emphasized throughout the epic. Also, the wars fought by the two friends together emphasize the classic theme of the quest for immortality. The warfare was not at the time done with the aid of any great technology. The braveness of heroes, the help of a beneficial god, such as Shamash in the text, the perfect communion between the two heroes, such were generally the main reasons why the battle was won in a classic epic. Thus, in the text, the episode of the battle against Humbaba describes the way in which the god Shamash raised all the winds to help Gilgamesh win the battle against the demon .. "
Abstract This paper explains that Jesus was an exorcist, which is someone who drives out evil spirits or demons from people or places that have been possessed, most often by invoking the name of God. The author points out that the Gospel of Mark provides many examples depicting Jesus as an exorcist, who expelled demons and warded off evil. Mark understood that the miracles Jesus performed were his combat against the forces of evil. The paper concludes that, as depicted in Mark's gospel, healing people and casting out demonic spirits played an important role in Jesus' ministry, an important action in furthering the kingdom of God on earth.
From the Paper "Mark's accounts of all of Jesus' exorcisms did not set him apart or single him out; in fact, it was just the opposite, all the stories Mark tells about the exorcisms make Jesus appear as a real part of the community at the time. There were many stories of men performing all types of wondrous acts. One difference was that Jesus' method of simple command over the demons was very different from the types of exorcisms practiced by other holy men of his time. Most exorcists of that period relied on rituals, chants, signs and artifacts to expel evil spirits. "
Tags:demonic, miracle worker, divine power, community satan
An analysis of the concept of demonizing and President Bush's "Axis of Evil" speech, with a focus on social substitution and the rhetoric of war and peace in American politics.
Abstract In his televised 2002 State of the Union speech, President George W. Bush characterized Iraq, Iran, and North Korea as the "axis of evil." An invocation of this type has been labeled as demonizing. This paper defines demonizing in terms of Raymond Kelly's hypothesis about the origin of war in his work, "Warless Societies and the Origin of War," as a social practice in relation to the development of a social doctrine of social substitution. It describes how it has been used in contemporary times and suggests likely reactions and consequences to President Bush's coining of the term, "axis of evil".
From the Paper "Demonization is the process whereby individuals, groups, organizations, or national leaders portray others in ontological in a suspicious, nefarious, corrupt, frightening, or immoral light. Demonization is ontological, that it, it is human nature to do so under times of duress and fear.3 Actions and ideas also subject to demonizaion. Spoken and written words, pictures, caricatures, theatrical or film portrayals, cartoons, and protest actions constitute the demonization substance. Those demonized represent a wide spectrum, ranging from politicians like Cambodia's Pol Pot pictured as a monster who oversaw the killing of millions of his fellow Cambodians, Saddam Hussein pictured as a despot who employed nerve gas against his own people and publicly called a "world menace" by British Prime Minister, Tony Blair, or Germany's Adolph Hitler who unleashed what was the most heinous barbarism known in history, as well as promoters of ideas like Malcolm X, who at one time advocated formal Black and White racial separation etc."
Abstract This paper examines how exorcism can be described as the expulsion of a non-physical or an external force, perceived to be a deity, spirit, demon, entity or ghost that is possessing or disturbing a human being or a certain place or thing and how the process of exorcism is generally carried out by an exorcist. Who the exorcist is, depends a lot upon the context and culture. It describes some of the exorcism rituals from different religions in order to better understand the concept of exorcism throughout the world.
Outline
Exorcism in Christianity
Exorcism in Judaism
Islamic Exorcism
Exorcism amongst the Buddhists
The Shinto Way of Exorcism
Exorcism in Pagan or Other Earth Based Religions
Rituals of Exorcism in Hinduism
Modern Day Exorcism
From the Paper "The first sign of being possessed is the denial. The person refuses to even acknowledge the fact that something could be wrong. Then if the person hears that he/she might be taken to a Muslim Exorcist, then all hell breaks loose. The second signs include; acting out in radical ways, excessive cursing, intentional rudeness, a nonchalant attitude towards everything, excessive hate towards loved ones, and in most times aggression since when jinn takes over, it takes total control of the victim. The last and more serious of signs include; vivid nightmares, hearing voices when no one is around, the unusual desir4e of red meat, wearing of a lot of black and excessive drinking. That's where the American term gin comes from, since Muslims who drink are thought of as the possessed. "
Abstract The paper discusses how religion is translated by terrorists to mean the killing of others. The paper focuses on eschatology and the process of demonization. The paper shows how terrorists have taken religions and used them to justify their destructive actions to society.
Outline:
Abstract
Introduction
The Logic of Religion and Terrorism
Huntington's Clash of Civilizations
Hoffman's Analysis of Religious Terrorism
Role of Eschatology
The Process of Demonization Summary
From the Paper "Most religions preach peace and harmony, not maiming and killing. Terrorists have taken radical and even peaceful religions and used them to justify their destructive actions to society. Interpretations of biblical scriptures become manifests for terrorists to use weapons of mass destruction. This is seen throughout the world where religious conflict exists. Degrading and demonizing other cultures to make them less worthy of living is influenced by religious beliefs to the point where these cultures must be destroyed before the final days."
From the Paper "Simply put, demonology is the science of unseen evil, much as criminology is the science of visible evil. The primary focus of demonology is the infestation of demons in either a living organism or an inanimate object. This occurrence is commonly referred to as demoniac possession."
