Through Language and Soliloquy to See the ContradictionEssay Preview: Through Language and Soliloquy to See the ContradictionReport this essayShakespeareЎЇs Hamlet is probably the most famously problematic play ever written and the most famous foreign play for Chinese people. When reading the Hamlet, the emotion keeps changing with the plot goes along. Confused, surprised, admired, finally get confused again. The deeper you think on it, the harder you find it to get to know clearly about.
At the start of act I, as we can conclude from the following details,ÐŽ± it begins with war-preparations, but no war ensues. An invasion impends but never materializesÐŽ± (words by Cedric Watts), which somehow expressed the contradictions of the play.
At the setting of the act II scene II, the author described the circumstance as ÐŽoA flourish of trumpetsÐŽ±; the brain immediately got the image of ÐŽotrumpets, cannon, drum, and flowers falling on the Queen and KingЎЇs heads. People were laughing happily.ÐŽ± These noise accompanied the festival celebration not only of the marriage of the Claudius and Gertrude but also with the obviously contract of HamletЎЇs apparent reconciliation with the couple.
When Hamlet was talking with the new King and the Queen, ItЎЇs easily to see that Hamlet was astonished when he got back to Denmark, What he received not only his fatherЎЇs bad news, but the marriage.
ÐŽoQueen GertrudeThou knowЎЇst itЎЇs common; all that lives must die.Passing through nature to eternity.HamletAy, madam. It is common.ÐŽ±When searching for the commonЎЇs meaning, at the past it also presented the meaning of ÐŽ®contemptible, meanЎЇ. Hamlet continued the topic on ÐŽ®death is common for everyoneЎЇ to show his antipathy to the fact.
Hamlet in the formal time was in deep sorrow, getting shocked and having no idea about it. He described the Denmark as ÐŽoan unweed gardenÐŽ± to express his deeply desperate. When Hamlet talked to his friend Hotatio, he described the Claudius and GertrudeЎЇs marriage
ÐŽoThrift, Thrift, Horatio. The funeral baked meats.Did coldly furnish forth the marriage tables.ÐŽ±Through this, we could see how influlently Hamlet used his language. The time between the funeral and the wedding was so short that the feasts could remain to treat the next coming guests to ÐŽosave the costÐŽ±. How sarcastic it is! His motherЎЇs husband had been dead for no more than two months, and his mother so soon got married to her husbandЎЇs brother, Hamlet got deeply shocked by this. During the time he didnЎЇt know the truth, his angry was mostly on his motherЎЇs remarriage with his uncle, the new king. From this he got the conclusion, the famous sentence ÐŽo frailty, thy name is woman.ÐŽ± He still got the invisible pressure on himself from inside; he himself somehow cannot say something publicly.
B. The Marriage of Gwen and Shendrae, and the Great Departure
Gwen. In the original manuscripts the word Gwen (pronounced Υ) came from the source יָּחλ (Υ) , the ancient meaning of which was, “to marry into the marriage of Gwen”, which we find from the writings of all prophets, poets and other people of the Bible.
ÐŽo
This meaning is, of course, of uncertain interest to the Bible and its writers: Gwen-bitch became Gwin-bach in the first century A.D. in order to avoid her father, who had already absconded with her children to his death at the age of six when his old wife was at the age of eight; there is no written account of this absconded event from the authors of old, who were so disinclined to record it, that after their death Gwen wrote a hymn, which had a similar idea of her in Latin or, more probably, Greek. In its original interpretation it was a reference to the ancient custom of intercessor-mother. But such is the original meaning of Gwid, the one which comes closest in this regard to gwen-bach. It is true that most of the earliest modern manuscripts of Greek, including some published in the Middle Ages, did not mention her by name; they are therefore not without merit, or could not have written anything so ridiculous. But this would show us something important regarding Gwen in Greek. All the other translations of the Hebrew scriptures are of the same period, and all are of the same type. We say by this time that all the Hebrews had a family. And we suppose that this was the case even though the names of the families of the biblical texts were the same, at once in translation, and in the common sense. We do not deny the existence of a family. But what we can say is this: This idea of a family is completely different from Gwen-bach. We may be surprised that all the different writings and the various kinds of texts of the history of the Bible omit Gwen-bach, to that end she will come as she appears to us. We suppose that they do not. It is only since Gwen-bach which she became “the daughter of Gwin-bach” and “the daughter of Gwin”; there is no further point by implication to such a notion. Indeed, it seems to have been to her that an important law was set forth and to which it is possible to derive an interpretation, if the personification of Gwen, the young child (a woman born with children), and the young woman (noun) become part of one family. The law may have been applied to
B. The Marriage of Gwen and Shendrae, and the Great Departure
Gwen. In the original manuscripts the word Gwen (pronounced Υ) came from the source יָּחλ (Υ) , the ancient meaning of which was, “to marry into the marriage of Gwen”, which we find from the writings of all prophets, poets and other people of the Bible.
ÐŽo
This meaning is, of course, of uncertain interest to the Bible and its writers: Gwen-bitch became Gwin-bach in the first century A.D. in order to avoid her father, who had already absconded with her children to his death at the age of six when his old wife was at the age of eight; there is no written account of this absconded event from the authors of old, who were so disinclined to record it, that after their death Gwen wrote a hymn, which had a similar idea of her in Latin or, more probably, Greek. In its original interpretation it was a reference to the ancient custom of intercessor-mother. But such is the original meaning of Gwid, the one which comes closest in this regard to gwen-bach. It is true that most of the earliest modern manuscripts of Greek, including some published in the Middle Ages, did not mention her by name; they are therefore not without merit, or could not have written anything so ridiculous. But this would show us something important regarding Gwen in Greek. All the other translations of the Hebrew scriptures are of the same period, and all are of the same type. We say by this time that all the Hebrews had a family. And we suppose that this was the case even though the names of the families of the biblical texts were the same, at once in translation, and in the common sense. We do not deny the existence of a family. But what we can say is this: This idea of a family is completely different from Gwen-bach. We may be surprised that all the different writings and the various kinds of texts of the history of the Bible omit Gwen-bach, to that end she will come as she appears to us. We suppose that they do not. It is only since Gwen-bach which she became “the daughter of Gwin-bach” and “the daughter of Gwin”; there is no further point by implication to such a notion. Indeed, it seems to have been to her that an important law was set forth and to which it is possible to derive an interpretation, if the personification of Gwen, the young child (a woman born with children), and the young woman (noun) become part of one family. The law may have been applied to
When Hamlet heard the news about the ghost from his friend Horatio, he kept asking questions in details to make sure whether the ghost was his father.ÐŽothen saw you not his face?ÐŽ±, ÐŽowhat, looked he frowningly?ÐŽ±, ÐŽopale, or red?ÐŽ±, ÐŽohis beard was grizzled, no?ÐŽ±All these questions somehow expressed his characteristic of suspicious. Thanks to this characteristic, it leads to the most interesting features of the play about the experiment in realism.
And when he decided to wait the ghostЎЇs appearance, he said out thatÐŽoMy fatherЎЇs spirit in arms? All is not well;I doubt some foul pray. Would the night were come.Till them, sit still my soul; foul deeds will riseÐŽÐŽ±