Passion Of Perpetua And Felicitas: Summary

After three days, the priest and a group of Catholic women go to Casilda to plead for Juana the Forlorn’s life. They feel that she is just a poor old woman who does not deserve this kind of torture simply to try to capture her son. She hears their request and sets forth for the town, taking her children dressed in their Sunday best, with a basket of food and a bottle of fresh water. The soldiers try to keep her away, but once Judge Hidalgo hears his children’s cries, he realizes the error of his ways. Judge Hidalgo personally comes down and unlocks the cage, freeing Juana the Forlorn. Again, Casilda makes him a softer, but not weaker, man.

In the beginning of the book Persepolis it depicts and retells the story of the author's loss of innocence and faith. As a child growing up, Marjane constantly claims god called her to be a prophet. She had an imaginary friend known as god and would talk to him and god would speak to her. “Yes, you are, celestial light, you are my choice, my last and my best choice.” (Satrapi, 8) Throughout her childhood, God encourages Marjane to become a predictor of the future. The readers begin to see her detach from her faith little by little as Marjane begins

Perseus, a young man who slays an infamous gorgon known to many as Medusa. This heroic tale depicts a youthful male eagerly accepting a challenge and conquering fear; perhaps even finding a woman to marry. Quite impressive for someone born in a floating brass chest. To the eyes of many, Medusa presents herself as Perseus’ monster. However, by breaking down the ancient myth using Joseph Campbell’s monomyth theory, the evidence may point to a more personal demon.

Persepolis, by Marjane Satrapi, is comical view of Satrapi’s life of growing up during the Islamic Revolution. The changes in Satrapi’s life give reader an opportunity for deeper understanding. Three symbols present in Persepolis are musical posters, the veil, and her bed represent aspects of her life. All these symbols affect the author internally and externally. In the end, the author not only learns about her country, but all the things she had to sacrifice in order for freedom.

Perpetua is concerned with living a good life following God and his plan and not living a significant life. She has every chance in the world to follow the significant path. She is “nobly born, reared in liberal manner, and wedded honorably” (CTR 232). Her dad even tries to “vex her with his

In the distance, chaos builds and guns are shot. By standing up for their rights, people are dying in riots. These riots were about women. All around the world, women are treated differently. The graphic novel, Persepolis, enlightens readers about the Islamic Revolution and how women were treated during that time. Because the author was young when she experienced the Islamic Revolution, the novel is in the perspective of her as a little girl. In the book No God But God, readers are educated about Muhammad’s views of women and the religion of Islam. The Islam depicted in Persepolis differs from Muhammad’s original vision of Islam by treating women as inferior to men while Muhammad’s vision treats women as equals.

It is a warm day in Tegucigalpa, the sun peeking through the cracks of the beat down building Lourdes calls home. But today begins a new chapter of her life, a life in the United States. It is January 29, 1989. Lourdes is a divorced single mother of two. She works hard to provide an income for her family, but it is not enough to purchase education and food for her kids. Like countless other women in the same situation, she decides that she will go to America and make money to send home to her children. Although she plans to leave for only a year, she will not return.

“The moment I understood her hatred, my family had not been personally hurt by Trujillo just as before losing my baby. Jesus had not taken anything away from me. There was the Perozos, not a man left in that family and Martinez Reyna and his wife murdered in their bed and thousands of Haitians murdered at the border. Making the river they say still red. I had heard but not believed. How could our all loving father let us suffer? I looked up challenging him and the two faces merged” (Alvarez 53).

Devasmita and the nun, two characters in Somadeva’s “The Red Lotus of Chastity”, employ the same concept from Machiavelli’s “The Prince”. Both Devasmita and the nun attempt to follow Machiavelli’s concept of being a lion and fox. However, only Devasmita succeeds in being both animals while the nun is merely a power hungry lion trying to dress up in a fox costume that did not fit.

Perpetua’s background already highlights her significance in the Christian community and even among the Christian women. Since we now have her own narrative of her days in the prison, we as readers can conclude that she was very likely to be literate and maybe well educated. According to W.V. Harris, Perpetua knew Latin, and maybe Greek also. Brent D. Shaw says in his article that Vibia Perpetua’s family name indicates that this was a locally prestigious family that had obtained their Roman citizenship for generations. The high social status of Perpetua is an advocating point in reinforcing the unconditioned devotion to God among Christians, especially among Christian women. As a woman with Perpetua’s significant background, Perpetua became more powerful in delivering the message of her dramatic life experience and her faith. More women in the Christian

A veil is an article of clothing that is intended to cover some part of the head, face, or physical feature that may hold some significance. It is especially associated with women and sacred objects. Not only does it conceal a person’s physical appearance, but it contributes to stifling one’s individuality. In Marjane Satrapi’s graphic novel Persepolis, Marjane, the main character, lives in Iran and is required, by fear of punishment, to wear a veil that only leaves her face uncovered. The veil becomes an important symbol and throughout the novel, the reader can see the lasting impact the veil has on Satrapi. It begins as something foreign and detestable to young Marjane; a simple piece of clothing that deprived her of her free will,

An example of this is when she has a vision before she has to go fight the beasts and sees herself with the same attributes as a man, “My clothes were stripped off, and suddenly I was a man.” It becomes clear here that Perpetua although very confident with her womanly strengths, almost under goes a metamorphosis the moment she is stripped naked. One would think that many women if put in the same circumstances would feel ashamed and abused by these actions, whereas Perpetua felt empowered. Not only did it allow Perpetua to take the same role as men did before going into the arena to fight, consequently feeling the same sense of respect as them, but also because of the mere fact that a man was the one to strip her clothes off. Perpetua strongly believed that her visions were guided and provided by God himself. Furthermore, Perpetua believed she would not have to fear the contest in its self since it would be under God’s hands due to all her acts of devotion to proof her loyalty to not only her faith, but God as

They turn to the figure when there are troubling times and they seek relief, but sometimes the power of prayer is not enough to satisfy. A key example is Patria Mirabal, when her child passed on before he or she has a chance to live. Before the incident, Patria is a devout Christian. As a child, she inscribes her name as if she were a nun, dreaming of her predicted future of becoming Sor Mercedes. But alas, the expectation of Patria’s future is changed when she falls deeply in love with Pedrito… or rather, his foot. When the two are wed and the possibility of being married to Christ is diminished, she still continues to rely on her Christian faith and is an avid member at the church. She gives birth to two beautiful children, Nelson and Noris. She gives birth to another child, but that one does not possess a name, for it is dead when it leaves Patria’s body. She loses faith in God, questioning everything she believes in. “How could our loving, all-powerful Father allowed us to suffer so? I looked up, challenging him” (Alvarez 53). When she did not receive comfort from prayers, she did not know where to turn to. Patria feels betrayed by her role model, creating a strain of faith and trust that may never be

Every day, she is forced to display her crime and be shamed in public. This supports the theme that one cannot escape the punishment of sin and must endure through the consequences, no matter how tiresome and painful it is.

The idea of the hero in Greco-Roman culture was integrated into the idea of the saint (in the process of conversion and totalization) by way of Christianity's adoption of and ancestry in the Greco-Roman culture. As Professor Ambrosio indicates, "The need and the search for meaning is shared by all human beings" (Hero or Saint Saul of Tarsus). Thus, it is no surprise to find that a pagan Greco-Roman title is applicable to a Christian whose virtue is viewed as greater than that of ordinary men just as the hero is viewed as greater (in fame, bravery, strength) than ordinary men. The fact that two of early Christianity's most heroic figures (St. Paul and St. Augustine) were Roman makes this integration even less surprising. This paper will discuss the way in which the hero is integrated into the idea of the saint by comparing Saul of Tarsus with Augustine of Hippo two men who underwent a conversion and rose to "heroic" or "saintly" heights in terms of Christian virtue.