Simon Lord Of The Flies Religion Analysis

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Simon Lord Of The Flies Religion Analysis



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Lord of the Flies: Crash Course Literature 305

The roads were unsurfaced. In dry weather they were dust heaps; in wet weather rivers of mud. To remove the sandals was the work and office of a slave. John asked nothing for himself but everything for the Christ whom he proclaimed. The man's obvious self-forgottenness, his patent yieldedness, his complete self-effacement, his utter lostness in his message compelled people to listen. He told men that his baptism drenched them in water, but one was coming who would drench them in the Holy Spirit; and while water could cleanse a man's body, the Holy Spirit could cleanse his life and self and heart.

Jeffrey had a favourite illustration. When he was making a telephone call through the operator and there was some delay, the operator would often say, "I'm trying to connect you. John's one aim was not to occupy the centre of the stage himself, but to try to connect men with the one who was greater and stronger than he; and men listened to him because he pointed, not to himself, but to the one whom all men need. In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan; and as soon as he came up out of the water he saw the heavens being riven asunder and the Spirit coming down upon him, as a dove might come down; and there came a voice from heaven, "You are my beloved Son; I am well pleased with you.

To any thinking person the baptism of Jesus presents a problem. John's baptism was a baptism of repentance, meant for those who were sorry for their sins and who wished to express their determination to have done with them. What had such a baptism to do with Jesus? Was he not the sinless one, and was not such a baptism unnecessary and quite irrelevant as far as he was concerned? For Jesus the baptism was four things. For thirty years he had stayed in Nazareth. Faithfully he had done his day's work and discharged his duties to his home. For long he must have been conscious that the time for him to go out had to come. He must have waited for a sign. The emergence of John was that sign. This, he saw, was the moment when he had to launch out upon his task. In every life there come moments of decision which may be accepted or rejected.

To accept them is to succeed; to reject them, or to shirk them, is to fail. As Lowell had it:. The undecided life is the wasted life, the frustrated life, the discontented life, and often the tragic life. As John Oxenham saw it:. The drifting life can never be the happy life. Jesus knew when John emerged that the moment of decision had come. Nazareth was peaceful and home was sweet, but he answered the summons and the challenge of God.

It is true that Jesus did not need to repent from sin; but here was a movement of the people back to God; and with that Godward movement he was determined to identify himself. A man might himself possess ease and comfort and wealth and still identify himself with a movement to bring better things to the downtrodden and the poor and the ill-housed and the over-worked and the underpaid.

The really great identification is when a man identifies himself with a movement, not for his own sake, but for the sake of others. In John Bunyan's dream, Christian came in his journeying with Interpreter to the Palace which was heavily guarded and required a battle to seek an entry. At the door there sat the man with the inkhorn taking the names of those who would dare the assault.

No man lightly leaves his home and sets out on an unknown way. He must be very sure that he is right. Jesus had decided on his course of action, and now he was looking for the seal of the approval of God. By this time they believed in a series of heavens, in the highest of which sat God in the light to which no man could approach. There were rare times when the heavens opened and God spoke; but, to them, God was so distant that it was only the far away echo of his voice that they heard.

To Jesus the voice came directly. As Mark tens the story, this was a personal experience which Jesus had and not in any sense a demonstration to the crowd. The voice did not say, "This is my beloved Son," as Matthew has it Matt. It said, "Thou art my beloved Son," speaking direct to Jesus. At the baptism Jesus submitted his decision to God and that decision was unmistakably approved. At that time the Holy Spirit descended upon him. There is a certain symbolism here. The Spirit descended as a dove might descend. The simile is not chosen by accident.

The dove is the symbol of gentleness. Both Matthew and Luke tell us of the preaching of John. John's was a message of the axe laid to the root of the tree, of the terrible sifting, of the consuming fire. It was a message of doom and not of good news. But from the very beginning the picture of the Spirit likened to a dove is a picture of gentleness. He will conquer, but the conquest will be the conquest of love. And immediately the Spirit thrust him into the wilderness. He was in the wilderness forty days, and all the time he was being tested by Satan. The wild beasts were his companions, and the angels were helping him. No sooner was the glory of the hour of the Baptism over than there came the battle of the temptations.

One thing stands out here in such a vivid way that we cannot miss it. It was the Spirit who thrust Jesus out into the wilderness for the testing time. The very Spirit who came upon him at his baptism now drove him out for his test. In this life it is impossible to escape the assault of temptation; but one thing is sure--temptations are not sent to us to make us fall; they are sent to strengthen the nerve and the sinew of our minds and hearts and souls. They are not meant for our ruin, but for our good.

They are meant to be tests from which we emerge better warriors and athletes of God. Suppose a lad is a football player; suppose he is doing well in the second team and showing real signs of promise, what will the team manager do? He certainly will not send him out to play for the third team in which he could walk through the game and never break sweat; he will send him out to play for the first team where he will be tested as he never was before and have the chance to prove himself. That is what temptation is meant to do--to enable us to prove our manhood and to emerge the stronger for the fight.

Forty days is a phrase which is not to be taken literally. It is the regular Hebrew phrase for a considerable time. Moses was said to be on the mountain with God for forty days Exo. Just as we use the phrase ten days or so, so the Hebrews used the phrase forty days, not literally but simply to mean a fair length of time. It was Satan who tempted Jesus. The development of the conception of Satan is very interesting. The word Satan in Hebrew simply means an adversary; and in the Old Testament it is so used of ordinary human adversaries and opponents again and again.

The angel of the Lord is the satan who stands in Balaam's way Num. The word began by meaning an adversary in the widest sense of the term. But it takes a step on the downward path; it begins to mean one who pleads a case against a person. It is in this sense that it is used in the first chapter of Job. In that chapter Satan is no less than one of the sons of God Jb. He was the accuser of men before God. The word is so used in Jb. The task of Satan was to say everything that could be said against a man. The other title of Satan is the Devil; the word devil comes from the Greek diabolos GSN , which literally means a slanderer.

It is a small step from the thought of one who searches for everything that can be said against a man to the thought of one who deliberately and maliciously slanders man in the presence of God. But in the Old Testament Satan is still an emissary of God and not yet the malignant, supreme enemy of God. He is the adversary of man. But now the word takes the last step on its downward course. Through their captivity the Jews learned something of Persian thought. Persian thought is based on the conception that in this universe there are two powers, a power of the light and a power of the dark, Ormuzd and Ahriman; the whole universe is a battle-ground between them and man must choose his side in that cosmic conflict.

In point of fact that is precisely what life looks like and feels like. To put it in a word, in this world there is God and Gods Adversary. It was almost inevitable that Satan should come to be regarded as The Adversary par excellence. That is what his name means; that is what he always was to man; Satan becomes the essence of everything that is against God. When we turn to the New Testament we find that it is the Devil or Satan who is behind human disease and suffering Lk. Satan is the power which is against God. Here we have the whole essence of the Temptation story. Jesus had to decide how he was to do his work. He was conscious of a tremendous task and he was also conscious of tremendous powers.

God was saying to him, "Take my love to men; love them till you die for them; conquer them by this unconquerable love even if you finish up upon a cross. In the desert there roamed the leopard, the bear, the wild boar and the jackal. This is usually taken to be a vivid detail that adds to the grim terror of the scene. But perhaps it is not so. Perhaps this is a lovely thing, for perhaps it means that the beasts were Jesus' friends. Amidst the dreams of the golden age when the Messiah would come, the Jews dreamed of a day when the enmity between man and the beasts would no longer exist. The sucking child shall play over the hole of the asp, and the weaned child shall put his hand on the adder's den; they shall not hurt or destroy in all my holy mountain.

In later days St. Francis preached to the beasts; and it may be that here we have a first foretaste of the loveliness when man and the beasts shall be at peace. It may be that here we see a picture in which the beasts recognized, before men did, their friend and their king. There are ever the divine reinforcements in the hour of trial. When Elisha and his servant were shut up in Dothan with their enemies pressing in upon them and no apparent way of escape, Elisha opened the young man's eyes and all around he saw the horses and the chariots of fire which belonged to God. Jesus was not left to fight his battle alone--and neither are we.

After John had been committed to prison, Jesus came into Galilee, announcing the good news about God, and saying, "The time that was appointed has come; and the Kingdom of God is here. Repent and believe the good news. There are in this summary of the message of Jesus three great, dominant words of the Christian faith. It was preeminently good news that Jesus came to bring to men. If we follow the word euaggelion GSN , good news, gospel through the New Testament we can see at least something of its content.

Until Jesus came, men could only guess and grope after God. Marcus Aurelius said that the soul can see but dimly, and the word he uses is the Greek word for seeing things through water. But with the coming of Jesus men see clearly what God is like. No longer do they need to guess and grope; they know. The ancient world was a pessimistic world. Seneca talked of "our helplessness in necessary things. The coming of Jesus brings hope to the hopeless heart. The penalty of being a man is to have a split personality. In human nature the beast and the angel are strangely intermingled. It is told that once Schopenhauer, the gloomy philosopher, was found wandering. He was asked, "Who are you? Robert Burns said of himself, "My life reminded me of a ruined temple.

What strength, what proportion in some parts! What unsightly gaps, what prostrate ruins in others! The coming of Jesus unifies that disintegrated personality into one. He finds victory over his warring self by being conquered by Jesus Christ. It is true to say that men had always thought rather of a God of threats than a God of promises. All non-Christian religions think of a demanding God; only Christianity tells of a God who is more ready to give than we are to ask.

To the pagan, life was the road to death; man was characteristically a dying man; but Jesus came with the good news that we are on the way to life rather than death. That salvation is not merely a negative thing; it is also positive. It is not simply liberation from penalty and escape from past sin; it is the power to live life victoriously and to conquer sin. The message of Jesus is good news indeed. Now repentance is not so easy as sometimes we think. The Greek word metanoia GSN literally means a change of mind. We are very apt to confuse two things--sorrow for the consequences of sin and sorrow for sin. Many a man is desperately sorry because of the mess that sin has got him into, but he very well knows that, if he could be reasonably sure that he could escape the consequences, he would do the same thing again.

It is not the sin that he hates; it is its consequences. Real repentance means that a man has come, not only to be sorry for the consequences of his sin, but to hate sin itself. Long ago that wise old writer, Montaigne, wrote in his autobiography, "Children should be taught to hate vice for its own texture, so that they will not only avoid it in action, but abominate it in their hearts--that the very thought of it may disgust them whatever form it takes.

While he was walking beside the Sea of Galilee, he saw Simon and Andrew, Simon's brother, casting their nets into the sea, for they were fishermen. So Jesus said to them, "Follow me! He went a little farther and he saw James, the son of Zebedee, and John, his brother, who were in their boat, mending their nets. Immediately he called them; and they left their father Zebedee in the boat, with the hired servants, and went away after him. No sooner had Jesus taken his decision and decided his method than he proceeded to build up his staff. A leader must begin somewhere. He must get to himself a little band of kindred souls to whom he can unburden his own heart and on whose hearts he may write his message.

So Mark here shows us Jesus literally laying the foundations of his Kingdom and calling his first followers. There were many fishermen in Galilee. Josephus, who, for a time, was governor of Galilee, and who is the great historian of the Jews, tells us that in his day three hundred and thirty fishing boats sailed the waters of the lake. Ordinary people in Palestine seldom ate meat, probably not more than once a week.

Fish was their staple diet Lk. Usually the fish was salt because there was no means of transporting fresh fish. Fresh fish was one of the greatest of all delicacies in the great cities like Rome. The very names of the towns on the lakeside show how important the fishing business was. The salt fish industry was big business in Galilee. The fishermen used two kinds of nets, both of which are mentioned or implied in the gospels. They used the net called the sagene GSN This was a kind of seine- or trawl-net. It was let out from the end of the boat and was so weighted that it stood, as it were, upright in the water.

The boat then moved forward, and, as it moved, the four corners of the net were drawn together, so that the net became like a great bag moving through the water and enclosing the fish. It was a much smaller net. It was skilfully cast into the water by hand and was shaped rather like an umbrella. It is naturally of the greatest interest to study the men whom Jesus picked out as his first followers. They were simple folk. They did not come from the schools and the colleges; they were not drawn from the ecclesiastics or the aristocracy; they were neither learned nor wealthy. They were fishermen.

That is to say, they were ordinary people. No one ever believed in the ordinary man as Jesus did. Once George Bernard Shaw said, "I have never had any feeling for the working-classes, except a desire to abolish them, and replace them by sensible people. How I loathe it! I hate its mean stupidity, I hate the sound of its voice, and the look on its face it's so ugly, so little!

Jesus did not feel like that. Lincoln said, "God must love the common people--he made so many of them. They were doing their day's work, catching the fish and mending the nets. It was so with many a prophet. The call of God can come to a man, not only in the house of God, not only in the secret place, but in the middle of the day's work. As MacAndrew, Kipling's Scots engineer, had it:. Jesus' summons was, "Follow me! No doubt they had stood in the crowd and listened; no doubt they had stayed to talk long after the rest of the crowd had drifted away. No doubt they already had felt the magic of his presence and the magnetism of his eyes.

Jesus did not say to them, "I have a theological system which I would like you to investigate; I have certain theories that I would like you to think over; I have an ethical system I would like to discuss with you. This is not to say that there are none who think themselves into Christianity; but for most of us following Christ is like falling in love. It has been said that "we admire people for reasons; we love them without reasons. In by far the greatest number of cases a man follows Jesus Christ, not because of anything that Jesus said but because of everything that Jesus is.

He offered them a task. He called them not to ease but to service. Someone has said that what every man needs is "something in which he can invest his life. He called them to a task wherein they could win something for themselves only by giving their all to him and to others. So they came into Capernaum; and immediately on the Sabbath day Jesus went into the Synagogue and began to teach; and they were completely astonished at the way he taught, for he taught them like one who had personal authority, and not as the experts in the law did. Mark's story unfolds in a series of logical and natural steps. Jesus recognized in the emergence of John God's call to action. He was baptized and received God's seal of approval and God's equipment for his task.

He was tested by the devil and chose the method he would use and the way he would take. He chose his men that he might have a little circle of kindred spirits and that he might write his message upon them. And now he had to make a deliberate launching of his campaign. If a man had a message from God to give, the natural place to which he would turn would be the church where God's people met together. That is precisely what Jesus did. He began his campaign in the synagogue. There are certain basic differences between the synagogue and the church as we know it today. The synagogue service consisted of only three things--prayer, the reading of God's word, and the exposition of it.

There was no music, no singing and no sacrifice. It may be said that the Temple was the place of worship and sacrifice; the synagogue was the place of teaching and instruction. The synagogue was by far the more influential, for there was only one Temple. But the law laid it down that wherever there were ten Jewish families there must be a synagogue, and, therefore, wherever there was a colony of Jews, there was a synagogue. If a man had a new message to preach, the synagogue was the obvious place in which to preach it. The synagogue had certain officials. There was the Ruler of the synagogue. He was responsible for the administration of the affairs of the synagogue and for the arrangements for its services.

There were the distributors of alms. Daily a collection was taken in cash and in kind from those who could afford to give. It was then distributed to the poor; the very poorest were given food for fourteen meals per week. There was the Chazzan. He is the man whom the King James Version describes as the minister. He was responsible for the taking out and storing away of the sacred rolls on which scripture was written; for the cleaning of the synagogue; for the blowing of the blasts on the silver trumpet which told people that the Sabbath had come; for the elementary education of the children of the community.

One thing the synagogue had not and that was a permanent preacher or teacher. When the people met at the synagogue service it was open to the Ruler to call on any competent person to give the address and the exposition. There was no professional ministry whatsoever. That is why Jesus was able to open his campaign in the synagogues. The opposition had not yet stiffened into hostility. He was known to be a man with a message; and for that very reason the synagogue of every community provided him with a pulpit from which to instruct and to appeal to men.

When Jesus did teach in the synagogue the whole method and atmosphere of his teaching was like a new revelation. He did not teach like the scribes, the experts in the law. Who were these scribes? To the Jews the most sacred thing in the world was the Torah, the Law. The core of the law is the Ten Commandments, but the Law was taken to mean the first five books of the Old Testament, the Pentateuch, as they are called. To the Jews this Law was completely divine. It had, so they believed, been given direct by God to Moses. It was absolutely holy and absolutely binding. They said, "He who says that the Torah is not from God has not part in the future world.

If the Torah is so divine two things emerge. First, it must be the supreme rule of faith and life; and second, it must contain everything necessary to guide and to direct life. If that be so the Torah demands two things. First, it must obviously be given the most careful and meticulous study. Second, the Torah is expressed in great, wide principles; but, if it contains direction and guidance for all life, what is in it implicitly must be brought out. The great laws must become rules and regulations--so their argument ran. To give this study and to supply this development a class of scholars arose. These were the Scribes, the experts in the law. The title of the greatest of them was Rabbi. The scribes had three duties. Obviously this was a task that was endless.

Jewish religion began with the great moral laws; it ended with an infinity of rules and regulations. It began as religion; it ended as legalism. These deduced and extracted rules and regulations were never written down; they are known as the Oral Law. Although never written down they were considered to be even more binding than the written law. From generation to generation of scribes they were taught and committed to memory.

A good student had a memory which was like "a well lined with lime which loses not one drop. Wherein did Jesus' teaching differ so much from the teaching of the Scribes? He taught with personal authority. No Scribe ever gave a decision on his own. He would always begin, "There is a teaching that If he made a statement he would buttress it with this, that and the next quotation from the great legal masters of the past. The last thing he ever gave was an independent judgment. How different was Jesus! When he spoke, he spoke as if he needed no authority beyond himself. He spoke with utter independence. He cited no authorities and quoted no experts. He spoke with the finality of the voice of God.

To the people it was like a breeze from heaven to hear someone speak like that. The terrific, positive certainty of Jesus was the very antithesis of the careful quotations of the Scribes. The note of personal authority rang out--and that is a note which captures the ear of every man. There was in the synagogue a man in the grip of an unclean spirit. Immediately he broke into a shout. I know who you are you are The Holy One of God. They were all so astonished that they kept asking each other, "What is this?

This is a new kind of teaching. He gives his orders with authority even to unclean spirits and they obey him. If Jesus' words had amazed the people in the synagogue, his deeds left them thunderstruck. In the synagogue there was a man in the grip of an unclean spirit. He created a disturbance and Jesus healed him. All through the gospels we keep meeting people who had unclean spirits and who were possessed by demons or devils.

What lies behind this? The Jews, and indeed the whole ancient world, believed strongly in demons and devils. As Harnack put it, "The whole world and the circumambient atmosphere were fined with devils; not merely idolatry, but every phase and form of life was ruled by them. They sat on thrones, they hovered around cradles. The earth was literally a hell. Rendle Short cites a fact which shows the intensity with which the ancient world believed in demons.

In many ancient cemeteries skulls were found which had been trepanned. That is to say, a hole had been bored in the skull. In one cemetery, out of one hundred and twenty skulls, six had been trepanned. With the limited surgical technique available that was no small operation. Further, it was clear from the bone growth that the trepanning had been done during life. It was also clear that the hole in the skull was too small to be of any physical or surgical value; and it is known that the removed disc of bone was often worn as an amulet round the neck. The reason for the trepanning was to allow the demon to escape from the body of the man. If primitive surgeons were prepared to undertake that operation, and if men were prepared to undergo it, the belief in demon-possession must have been intensely real.

Where did these demons come from? There were three answers to that question. The Jews elaborated the story in this way. There were two angels who forsook God and came to this earth because they were attracted by the beauty of mortal women. Their names were Assael and Shemachsai. One of them returned to God; the other remained on earth and gratified his lust; and the demons are the children that he begat and their children. The collective word for demons is mazzikin, which means one who does harm. So the demons were malignant beings intermediate between God and man who were out to work men harm. The demons, according to Jewish belief, could eat and drink and beget children. They were terrifyingly numerous. There were, according to some, seven and a half millions of them; every man had ten thousand on his right hand and ten thousand on his left.

They lived in unclean places, such as tombs and spots where there was no cleansing water. They lived in the desert where their howling could be heard--hence the phrase a howling desert. They were specially dangerous to the lonely traveller, to the woman in child-birth, to the bride and bridegroom, to children who were out after dark, and to those who voyaged at night. They were specially active in the midday heat and between sunset and sunrise.

There was a demon of blindness and a demon of leprosy and a demon of heart-disease. They could transfer their malign gifts to men. For instance, the evil eye which could turn good fortune into bad and in which all believed was given to a man by the demons. They worked along with certain animals--the serpent, the bull, the donkey and the mosquito. The male demons were known as shedim, and the female as lilin, after Lilith. The female demons had long hair and were the enemies of children.

That is why children had their guardian angels Matt. It does not matter whether or not we believe in all this; whether it is true or not is beside the point. The point is that the people in New Testament times did. We still may use the phrase Poor devil! That is a relic of the old belief. When a man believed himself to be possessed he was "conscious of himself and also of another being who constrains and controls him from within. They knew that Jesus was believed by some at least to be the Messiah; they knew that the reign of the Messiah was the end of the demons; and the man who believed himself to be possessed spoke as a demon when he came into the presence of Jesus. There were many exorcists who claimed to be able to cast out demons.

So real was this belief that by A. But there was this difference--the ordinary Jewish and pagan exorcist used elaborate incantations and spells and magical rites. Jesus with one word of clear, simple, brief authority exorcised the demon from a man. No one had ever seen anything like this before. The power was not in the spell, the formula, the incantation, the elaborate rite; the power was in Jesus and men were astonished. What are we to say to all this? Paul Tournier in A Doctor's Casebook writes, "Doubtless there are many doctors who in their straggle against disease have had, like me, the feeling that they were confronting, not something passive, but a clever and resourceful enemy. Rendle Short comes tentatively to the conclusion that "the happenings in this world, in fact, and its moral disasters, its wars and wickedness, its physical catastrophes, and its sicknesses, may be part of a great warfare due to the interplay of forces such as we see in the book of Job, the malice of the devil on one hand and the restraints imposed by God on the other.

This is a subject on which we cannot dogmatize. We may take three different positions. Either he knew no more on this matter than the people of his day, and that is a thing we can easily accept for Jesus was not a scientist and did not come to teach science. Or he knew perfectly well that he could never cure the man in trouble unless he assumed the reality of the disease. It was real to the man and had to be treated as such or it could never be cured. In the end we come to the conclusion that there are some answers we do not know. Everything you need for every book you read. The way the content is organized and presented is seamlessly smooth, innovative, and comprehensive.

The smartest boy on the island. Due to his obesity and asthma, Piggy is also the weakest of the biguns. Piggy believes passionately in civilization, law, and reasoning through problems, but he seldom does any work because of his obesity and his nonstop craving for food. Piggy also has a tendency to lecture and criticize. His condescension infuriates the other boys and inspires them to single him out, ridicule him, and even physically abuse him. Piggy symbolizes science and rationality. For each quote, you can also see the other characters and themes related to it each theme is indicated by its own dot and icon, like this one:. Chapter 1 Quotes. In the middle of the scar he stood on his head and grinned at the reversed fat boy.

Related Characters: Ralph speaker , Piggy speaker. Related Symbols: Adults. Related Themes: Human Nature. Page Number and Citation : 8 Cite this Quote. Explanation and Analysis:. Have a meeting. They'll come when they hear us—" He beamed at Ralph. That's why you got the conch out of the water. Related Characters: Piggy speaker , Ralph. Related Symbols: The Conch Shell. Related Themes: Civilization. Page Number and Citation : 16 Cite this Quote. Chapter 2 Quotes. He says will it come back again tonight? Ralph pushed both hands through his hair and looked at the little boy in mixed amusement and exasperation. Page Number and Citation : 36 Cite this Quote. Chapter 12 Quotes. His voice rose under the black smoke before the burning wreckage of the island; and infected by that emotion, the other little boys began to shake and sob too.

And in the middle of them, with filthy body, matted hair, and unwiped nose, Ralph wept for the end of innocence, the darkness of man's heart, and the fall through the air of the true, wise friend called Piggy. Related Characters: Ralph , Piggy. Page Number and Citation : Cite this Quote. The colored dots and icons indicate which themes are associated with that appearance. Chapter 1. He lets slip that in school people called him Piggy. Ralph laughs. Piggy begs Ralph not to tell anyone. But Piggy is fairly certain that no one knows where they landed. Piggy says they have to One of the boys in the choir, Simon, faints. Jack soon tells Piggy to shut up, and calls him "Fatty.

He and Jack will both go, of course. Ralph ignores Piggy 's whining pleas to be included, and picks Simon to be the third explorer. Ralph, Jack, Chapter 2. Piggy takes the conch and says no one knows they're on the island. Ralph agrees, but After some prodding, the boy whispers to Piggy , and Piggy tells everyone what the boy said. He saw a "beastie," a "snake-thing," the Only Simon understands that the beast is within. He doesn't fear the jungle because the beast isn't there.

Spirituality and Religion. Jack mocks Ralph 's concern for Piggy. Ralph asks Jack why he hates him. The question makes all the boys nervous. People are uncomfortable facing questions that hint at the beast within. At the base of the mountain, the boys stop for the night. But Jack questions Ralph 's courage, and so Ralph agrees to climb right then. Only Roger agrees to accompany them. Halfway up the mountain, Ralph decides it's foolish to go up in the dark. Jack insists on going ahead as Ralph and Roger wait behind.

A few minutes later Jack returns saying he saw something. The three boys climb the mountain to the peak, blinded by darkness. The wind blows. The parachutist sits up. The boys run for it. The conflict between Jack savagery and Ralph civilization for control and power serves only the beast's benefit. Here Jack and his savagery prevail, luring the boys deeper into believing in the beasts' physical existence. Cite This Page. Home About Story Contact Help. Previous Chapter 6. Next Chapter 8.

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