Irony in Act 1 Romeo and Juliet Essay Example

Irony in Act 1 Romeo and Juliet Paper 1. Act 1 Scene 2 Line 39 The ironic event is between Capulet and the Serving man. Capulet gives the Serving man a list of names of people that are invited to his party. Capulet instructs the Serving man to tell the people on the list to come to his party. The irony is that Capulet doesn’t know that the Serving man is illiterate. The Serving man can’t read, so he can’t tell anyone on the list about the party. This ironic event actually leads to another ironic event. 2. Act 1 Scene 2 Line 61 After the one previously mentioned: The Serving man doesn’t know what to do.He has to give the list to someone who can read and have him or her read it to him. That is when Romeo and Benvolio stroll in. In desperate need of help, the Serving man gives them the list. The irony is that Romeo is a Montague, an enemy of the Capulets. This event also helps to progress the story. Romeo finds out that Rosaline, his one true love is going to attend that party. So he decides to c rash the party in order to meet her. Irony is being used as a way to progress the story. 3.Act 1 Scene 5 Line 48 (falls in love w/Juliet here) Romeo is in love with Rosaline at the opening of the story. He sees Juliet at a party and falls in love with her. Benvolio is unaware of this. An example of dramatic irony. 4. Act 1 Scene 5 Line 51 In this scene, Romeo falls in love with Juliet when he first sees her. The irony is that he came her to see his â€Å"true love† Rosaline, yet he fell in love with another girl. Also, Romeo says many times that Rosaline would be his only love, yet on line 60, he complete disregards his love for Rosaline.He says,† For I ne’er saw true beauty till this night. † He’s saying that he has not seen true beauty before, until he saw Juliet. This is also an important event because this is where Romeo and Juliet’s relationship starts. 5. Act 1 Scene 5 Line 148 Go ask his name: if he be married. My grave is like to be my wedding bed. This is said by Juliet to the nurse in regard to Romeo after first meeting him. She is stating that if he is married or unavailable to her, than she would just die in anguish because she has fallen completely and utterly in love with him.This is ironic because although she does not know it, Juliet will die if she DOES marry him. The audience are aware of this because the prologue states that they will both die- we have an insight into the ending of the play. This increases the irony and also touches on the idea of fate which plays a huge part in the play and in Elizabethan times. We know what is to happen, we can do nothing to change that. This creates numerous opportunities for dramatic irony as shown throughout the play.

Happy Birthday in Latin and Roman Birthday Observances

Happy Birthday in Latin and Roman Birthday Observances Although we know Romans celebrated birthdays, we dont know if they wished one another the exact phrase Happy Birthday! But that doesnt mean we cant  use the Latin language  to wish someone a  happy birthday. The following seems to be the best way to express happy birthday in Latin. Felix sit natalis dies! Using the accusative case, specifically the accusative of exclamation,  felix  sit natalis  dies  is one way to say happy birthday. Similarly, you could also say  felicem diem natalem. Habeas felicitatem  in die natus es! Habeas felicitatem in die natus es  is another possibility. The phrase roughly translates to on happiness to love you.   Natalis laetus! A third way to wish happy birthday is  Natalis laetus mihi!  if you want to say happy birthday to me. Or,  Natalis laetus tibi!  if  you want to say happy birthday to you. Celebrating in Ancient Rome The ancient Romans observed different types of birthday celebrations or dies natales in Latin. Privately, Roman men and women marked their own birthdays and the births of family members and friends with gift-giving and banquets. Fathers gave presents to their children, brothers gave presents to sisters,  and slaves gave presents to their masters children. One custom was to celebrate not on the specific date an individual was born but rather on the first of the month (calends) in which the individual was born, or the first of the next month. Gifts given on birthdays include jewelry; the poet Juvenal mentions parasols and amber as gifts, and Martial suggests togas and military clothing would be appropriate. Birthday feasts might have entertainment  furnished by dancers and singers. Wine, flowers, incense, and cakes were part of such celebrations. The most important feature of Roman personal birthday celebrations was a sacrifice to the genius of the housefather and the juno of the housemother. The genius and juno were clan symbols, representing a persons patron saint or guardian angel, who guided the individual throughout life. Genii was a sort of middle power or intermediary between men and gods, and it was important that votive offerings be given to the genius each year in hopes that the protection would continue. Public Celebrations People also held similar celebrations for the birthdays of close friends and patrons. There is a wide variety of elegies, poems, and inscriptions commemorating such events. For example, in 238 CE, the grammarian Censorinus wrote De Die Natali as a birthday gift for his patron, Quintus Caerellius. In it he stated,   But while other men honor only their own birthdays, yet I am bound every year by a double duty as regards this religious observance; for since it is from you and your friendship that I receive esteem, position, honor, and assistance, and in fact all the rewards of life, I consider it a sin if I celebrate your day, which brought you forth into this world for me, any less carefully than my own. For my own birthday gave me life, but yours has brought me the enjoyment and the rewards of life. Emperors, Cults, Temples, and Cities The word natali also refers to anniversary celebrations of the founding of temples, cities, and cults. Beginning with the Principate, Romans also celebrated the birthdays of past and present emperors, and members of the imperial family, as well as their ascension days, marked as natales imperii. People would also combine celebrations: a banquet could mark the dedication of an associations banqueting hall, commemorating an important occasion in the life of the association.  The Corpus Inscriptionum Latinarum includes an inscription from a woman who donated 200 sesterces so that a local association would hold a banquet on her sons birthday. Sources Argetsinger, Kathryn. Birthday Rituals: Friends and Patrons in Roman Poetry and Cult. Classical Antiquity 11.2 (1992): 175–93. Print. Ascough, Richard S. Forms of Commensality in Greco-Roman Associations. The Classical World 102.1 (2008): 33–45. Print. Bowerman, Helen C. The Birthday as a Commonplace of Roman Elegy. The Classical Journal 12.5 (1917): 310–18. Print. Lucas, Hans. Martials Kalendae Nataliciae. The Classical Quarterly 32.1 (1938): 5–6. Print.