Three Literary Works

Thus, the "man" Job was as vulnerable to the ill effects of tragedy as any other person; ultimately, however, Job's real inner elf asserts it ego, transaction for him to twine to idol's will and to recognize that submission is required of God's creatures. God forgives Job for his doubts and his blasphemy and challenge, and Job's inner self as a blameless man able to speak the truth.

In Sophocles' (161) Oedipus the King, the referee is introduced to the public Oedipus - a man who though not meet to the gods, is "first among men" and possessed of a god inwardly; this king has proven his worth as a leader and a man to his subjects in Thebes, to the woman he married and with whom he had children, and to himself. He has challenged and bested the Sphinx and ruled wisely and well, acquiring fame and post as a consequence of his deeds. This is the "public man" who hitherto conceals within his past actions that have set him and his family on the track to tragedy.

As the play reveals, Oedipus learns that he has not only killed his inwrought father; he has married his mother, giving birth to children in incest. Far from being an upright and honorable man, he has brought the cuss of the gods on his people. Indeed, his eyes, though blind, have been opened to his true self: "Wasn't I born for torment

The trey model to be considered is Dante's Inferno, which contains 34 cantos and is positioned within the structure of his worshipful Comedy. Dante, the pilgrim in the poem, seeks the direct vision of God in the uncircumscribed lofty heaven. The public aspects of man presented in this section of the larger work depict a person experiencing despair and yet rejuvenated by an encounter with the great Roman, Virgil (Dante, 1417).

Seeking wisdom and guidance, Dante implores Virgil to lead him done the realms of hell so that he can understand the differing punishments meted start to sinners. Consequently, he moves through the nine circles of hell learning to a greater extent about himself, God, faith, and sin in the process.

Hurt, Editors. Literature of the Western World. young York:

?... I am abomination - heart and soul (Sophocles, 206)."

separately of these works attempts to demonstrate the dichotomy between the public and the secluded spheres of man's existence. They suggest that men who lead a superficially or publicly blameless life may nevertheless incubate blemishes of character lapses of faith or commitment. They strongly support the opinion that what man moldiness do in order to alert well and be favored by God is to submit to God's will and to live in accordance with God's commandments. No emergence how successful, powerful, or wise a person may be, it is the gist of their character and the state of their soul that is or so significant and most accurate a source of information about the person.

Oedipus must confront th
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