Script entitled “As Long As I Live”
Candide Chapter 15
Act 15 Scene 3

Characters: Candide and The Jesuit Baron of Thunder-ten- tronckh

[Jesuit hugging Candide]

Jesuit: Candide, my brother, my deliverer. Thank you, I still can’t believe my adorable sister is alive.

[Release from hugging and take a seat at the table]

Jesuit: Perhaps we should enter Buenos Aires together as victors, and rescue my sister Cunégonde. Agreed?

Candide: Sure. That is all I could ever wish for, as I was intending to marry her and hope to do so still.

[Angry Jesuit rise to his feet while shaking his head]

Jesuit: What-What-What an extraordinary piece of insolence! So you would have the effrontery to marry my sister, who has seventy-two quartering on her coats of arms!

[Jesuit sighs]

Jesuit: I consider it highly presumptuous of you to dare speak to me with such rash intention.

[Shock and Confuse Candide also rise to his feet]

Candide: No offense Reverend Father, but all the quartering in the world make no difference; In fact, I was the one who rescues your sister from the arms of a Jew and an Inquisitor; she has certain obligations towards me, and she wishes to marry me.

[Candide slaps his hand on the table]

Candide: As long as I live, I shall marry her.

[Angry Jesuit draws his sword and plunges it up to the hilt in Candide’s belly]

Jesuit: And as long as I live, you shall never.

[As he withdraws his sword]

Jesuit: It is to the best of my world.

[Jesuit exits the room]

For me , the story  did not start evolving until Doctor O’Connor came into existence. Nightwood, so far, relates to the topic of gender and sexuality. One of the instances, that I found confusing was in the beginning, when the Doctor and Felix started to conserving (pg 25). It was a gathering hosted by the Baron, where Felix was offered a drink, which he denied. The doctor response of speaking about religion in turns of a girl was very surprising. I guess, he is stating that either way, you are still indulging in an harmful act

I believed that Mizoguchi’s film and Akinari’s “Bewitched” are enchanting to us today because of their storyline. Both literatures include some sort of supernatural detail, where the film mainly builds its context based of the story’s main idea. At first, I thought the film was relating to the concept of “the American Dream” because Tobei’s strong desire to be a samurai.  However, I realized that, like “Bewitched,” the film would include the deception of a “beautiful, refined looking woman,” that turn out to be the devil, on men. In addition, the concept of the Lady Watusa, Manago and Maroya being the devil or serpent was much unexpected and strange, which adds to the excitement of escaping from reality (Supernatural).

The relevance of these stories is what makes the reality more “real”. Although the Mizoguchi’s film and Akinari’s “Bewitched” used supernatural details to make it enchanting, there were important idea highlighted. For example, do not be deceive by the physical appearance of a person, but get to know their inner being, such as their personality. Another important lesson highlighted is that be aware that not everything that glitters is gold.

In his literature, Basho’s Journey – The Narrow Road to the Deep North, Basho expresses what he sees, feels and hear by using poem, prose and detailed stories in his travel notebook. The difference between his use of poem and prose are evident when he describes a place or individual that has impacted him. For example, his description of Nikko, “so holy: green leaves, young leaves, in sun’s light” and his departure, “departing spring, birds cry, in the fishes’ eyes are tears.” Basho uses poem when his emotions has override the experience itself; This is where he is very descriptive. I believe Basho uses prose when describing the sacredness of place and also when he is told about the history of the place (especially when there is a specific quotation). For example, his description of chestnut “people of the world don’t discern these blossom, chestnut by the eaves” and  the Pattern Rubbing Rock, ” planting seedlings with the hands- ancient pattern from the fern of longing”.