# data[].attributes.body
Brutus:
1)“No, Cassius, for the eye sees not itself but by reflection, by some other things” (lines 52-53)
2)“Let’s be sacrificers, but not butchers” (line 166)
3)“This shall make our purpose necessary, and not envious; Which so appearing to the common eyes, we shall be called purgers, not murderers” (lines 177-180)

# data[].attributes.body
On the other hand, Shakespeare uses Brutus’ attempt at a translucent outer appearance to portray that one can overcome man’s desire for power, but will always succumb to the fear of weakness and the inclination towards self-preservation.

# data[].attributes.body
Belinda spends hours “at her altar’s side, going through the “sacred rites of pride” so she can appear flawless in the eyes of others (Pope 27). Pope’s mockery of a traditional epic conceit, comparing getting ready to that of ritual practice criticizes women for their idealization of looks and vanity. He points out that the fear of seeming weaker or inferior to others drives people to go to such extremes for their appearances, and that the most beautiful women in this piece, such as Belinda, obtain the most power. However, Pope goes on to show that even though Belinda holds power, her superficiality makes her seem almost not human: “Bright as the sun, her eyes the gazers strike, and, like the sun, they shine on all alike” (28). A distance is created between her and the reader through this quote because she treats every person with the same indifference, liking everyone but loving no one and building no real relationships or having no real human-like emotions. Secondly, after the baron cuts off Belinda’s “sacred” lock of hair, symbolizing her loss of purity and honor, the cruelty of society and the ability of its order to fall apart so easily show. Belinda’s devastated reaction to the loss of her hair represents the losing of the appearance that gave her power the granting of her greatest fear, weakness in the form of ugliness. However, Thalestris’ supposed “comfort” to Belinda and concern that she can “already hear the horrid things they say, already see you a degraded toast, and all your honor in a whisper lost! How then shall I your helpless fame defend? ‘Twill then be infamy to be your friend!” both proves the shallowness and superficiality of friendships based on appearances as well as allows the reader to grasp the harshness and fragility of the “dog eat dog” society man has constructed (39).

# data[].attributes.body
1) “Already hear the horrid things they say, already see you a degraded toast, and all your honour in a whisper lost!How then shall I your helpless fame defend? ‘Twill then be infamy to be your friend!” (pg 39 lines 108-111)

2)“Th’ inferior priestess, at her altar’s side, trembling, begins the sacred rites of pride” (pg 27 lines 127-128)

3)“Bright as the sun, her eyes the gazers strike, and, like the sun, they shine on all alike” (pg 28 lines 13-14)

# data[].attributes.body
Pope’s Rape of the Lockuses satire to poke fun at the fragility of a materialistic society, which man’s fears and desires create.

# data[].attributes.headline
Good revision, but say outright what "true inner selves" is... I need you to explain explicitly how the fear influences them

# data[].attributes.subject
Good revision, but say outright what "true inner selves" is... I need you to explain explicitly how the fear influences them

# data[].attributes.headline
I like this thesis, Lily. Answer the second part of the approach, though, how this influences their actions and who they are. 

# data[].attributes.subject
I like this thesis, Lily. Answer the second part of the approach, though, how this influences their actions and who they are. 

# data[].attributes.body
The theme of appearances can be traced through Satan, whose aim to equal God causes him to be cast down to Hell in immeasurable pain: “Cast him out from Heaven, with all his host rebel angels, by whose aid aspiring to set himself in glory above his peers, he trusted to have equaled the Most High, If her opposed; and with ambitious aim against the throne and monarchy of God” (Milton 3-4). Such failure to overcome God instills in Satan a fear of not being able to live up to the leader his peers see him as, and he tries hard to conceal said fear with an outward appearance of bravery and strength. For example, Satan’s speeches, while filled with eloquent and persuasive diction, bear no actual substance: “But he his wonted pride soon recollecting, with high words, that bore semblance of worth, not substance, gently raised their fainting courage and dispelled their fears” (16). The quick loyalty and submission of his fellow demons even to empty words reveals the superficial front of Satan and his followers, who all fake strength in hopes that the idea of winning will manifest itself into reality. Satan’s facade shows that he strives for a hopeful outer appearance, even while concealing what doubts he has about his own ability to conquer God. His words, “All is not lost, the unconquerable will, and study of revenge, immortal hate, and courage never to submit or yield: And what else is not overcome? That glory never shall his wrath or might extort from me” portray positivism in Satan yet spark doubt in readers (5). Here, Satan claims that he has been physically defeated by God’s army and stripped of everything that gave him happiness, but God cannot take away his will to fight and oppose Him. Even the reader realizes the grim reality of Satan’s cause: Milton builds the character of God as all-knowing and omnipotent, so no matter the strength of Satan’s will or the determination of Hell’s army, God cannot be overcome. Beelzebub argues that God has “ left us this our spirit and strength entire strongly to suffer and support our pains”, or, in other words, God only allows them their will so He can continue to crush it, but “what God giveth He can taketh away” (Job 1:21), and God could easily rob them of their will if he pleases (6). Satan’s words on unconquerable will proves the grey area of good and evil, as many a man before the publishing of Paradise Lost thought of Satan as purely evil, and God as purely good. Yet, Milton’s unconventional character perspective allows for both Satan to build up a sense of humanity and for God to seem as more of a heartless tyrant. Satan’s passion and emotion seen his words give him a soul, defined as the feelings and consciousness that make one a living being. Just as the word soul means “to breath” in Greek, Milton “breathes” life into the devil by fusing both his evil qualities with very real human qualities that mold a complex and relatable character filled with sadness, determination, and most importantly, the idea that he will never give up on fighting for his freedom. By giving Satan consciousness, Milton forces the readers to recognize his evilness, but also appreciate and relate to his passion, blurring lines between good and evil and proving that inherent goodness or evilness does not exist in a world that is so complex.

# data[].attributes.body
1) “But he his wonted pride soon recollecting, with high words, that bore semblance of worth, not substance, gently raised their fainting courage and dispelled their fears.” (pg 16 lines 527-530)

2) “Had cast him out from Heaven, with all his host rebel angels, by whose aid aspiring to set himself in glory above his peers, he trusted to have equalled the Most High, If her opposed; and with ambitious aim against the throne and monarchy of God” (pg 3-4 lines 37-42)

3“What though the field be lost? All is not lost, the unconquerable will, and study of revenge, immortal hate, and courage never to submit or yield: And what else is not overcome? That glory never shall his wrath or might extort from me.” (pg 5 lines 105-111)

# data[].attributes.body
Milton’s Paradise Lost pushes us towards commonality by portraying Satan as a character with recognizable human traits that help to reveal his greatest fear, both seeming lesser than God in the eyes of his peers and not living up to expectations, and his greatest desire, to obtain both freedom and power by overthrowing the “tyrant” that is God.

# data[].attributes.body
In Act One, Brutus uses an eye motif: ,“No, Cassius, for the eye sees not itself but by reflection, by some other things”, to explain that one cannot see himself wholly with his own eyes, but only through the eyes of others (6). This quote sets the tone for Brutus’ outlook on appearances by introducing his borderline paranoid concern for how other people perceive him. His main focus, as we see throughout the play, subsists not on the manipulation of others using his concealed appearance, but rather trying to mold his inner and outer appearance into one for the purpose of helping others. Brutus proves most concerned with his appearance in Act Two, when he and the conspirators discuss whether to kill Mark Antony along with Caesar. Brutus, who opposes killing Antony, says, “Let’s be sacrificers, but not butchers”, and continues on with, “This shall make our purpose necessary, and not envious; Which so appearing to the common eyes, we shall be called purgers, not murderers” (28). Brutus’ perception of Antony as a limb of Caesar causes him to believe that they should not kill him, it will only seem as though the conspirators slaughter out of malice and envy instead of out of selfless sacrifice for the greater good. Even though no real motive for killing Caesar presents itself, Brutus’ selfless desire to benefit his people allows the manipulation of his own mind into believing that Caesar’s ambition will inevitably lead to the future motive of ridding Rome of tyrannical oppression.

# data[].attributes.body
Firstly, before Caesar’s death, Antony outwardly portrays himself as a blind follower of Caesar, leading others to admire his loyalty but view his dependence on others as weak. His façade saves him from death, because the conspirators decide that his uselessness without Caesar should spare him: “And for Mark Antony, think not of him, for he can do no more than Caesar’s arm when Caesar’s head is off” (Shakespeare 28). After Caesar’s death, Antony’s fake front continues to aid him when necessary as Antony feigns friendship with the conspirators to ensure his protection and to find an entry into speaking at Caesar’s funeral, where he continues his manipulation and gains the Romans’ support: “For I have neither wit, nor words, nor worth, action, nor utterance, nor the power of speech to stir men’s blood. I only speak right on” (63). This ironic understatement portrays him as humble, emotional, and pure, but his desire for power in Act Four reveals his true nature: cold, calculated, and cruel, seen in his decision to kill off his nephew-“He shall not live—look, with a spot I damn him” (69)- and his reference to Lepidus as an animal- “He must be taught and train’d and bid go forth” (70). His intelligence and mastery of manipulation is exposed as Antony’s unmasking of weakness at the opportunity for power contrasts other characters in the play, who fake strength to conceal weakness, and fully represents the idea that man will sacrifice morality for both self preservation the ability to not only survive, but to thrive in a world that has no mercy for the weak.

# data[].attributes.body
Antony:
1) “And for Mark Antony, think not of him, for he can do no more than Caesar’s arm when Caesar’s head is off” (lines 181-183)
2) “For I have neither wit, nor words, nor worth, action, nor utterance, nor the power of speech to stir men’s blood. I only speak right on” (lines 218-220)
3) “He shall not live—look, with a spot I damn him” (line 6)
4)“He must be taught and train’d and bid go forth” (line 35).

# data[].attributes.body
Shakespeare uses the contrast of inner versus outer appearance in Antony to portray that man's desire for power and fear of weakness stems from an instinct of self-preservation.

# data[].attributes.body
In Paradise Lost, Julius Caesar, and Rape of the Lock, the characters point us towards commonality by pushing us to recognize man’s greatest desire, power, and to confront man’s greatest fear, weakness. However, the difference in the actions each character takes to dispel such fear or achieve such desire determine their true inner selves while showing us that sole inherent goodness or evilness does not exist, it is rather the blend of both good and bad that makes us human.