The Passionate Shepherd to His Love the Nymph's Reply to the Shepherd
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Who Was Sir Walter Raleigh?
Who Was Sir Walter Raleigh? Sir Walter Raleigh was an English explorer, soldier and writer. At age 17, he fought with the French Huguenots and later studied at Oxford. He became a favourite of Queen Elizabeth after serving in her army in Ireland. He was knighted in 1585, and within two years became Captain of the Queen's Guard. Between 1584 and 1589, he helped establish a colony near Roanoke Island (present-day North Carolina), which he named Virginia. Accused of treason by King James I, Sir Walter Raleigh was imprisoned and eventually put to death. When Was Sir Walter Raleigh Born? Historians believe Walter Raleigh was born in 1552, or possibly 1554, and grew up in a farmhouse near the village of East Budleigh in Devon. Early Life The youngest of five sons born to Catherine Champermowne, his father, Walter Raleigh, was his mother’s second husband. Like young Raleigh, his relatives, Sir Richard Grenville and Sir Humphry Gilbert were prominent during the reigns of Elizabeth I and James I. Raised as a devout Protestant, Raleigh’s family faced persecution under Queen Mary I, a Catholic, and as a result, young Raleigh developed a life-long hatred for Roman Catholicism. Sir Walter Raleigh and Queen Elizabeth I Between 1579 and 1583, Raleigh fought in the service of Queen Elizabeth I in Ireland. Tall, handsome and superbly self-confident, Raleigh rose rapidly at Elizabeth I’s court upon his return and quickly became a favourite. She rewarded him with a large estate in Ireland, monopolies, trade privileges, a knighthood and the right to colonize North America. -
1 Pp. 1-29 [The Trial of Sir Walter Raleigh]
1 pp. 1-29 [The Trial of Sir Walter Raleigh]: After that Sir Walter Raleighe was broughte to the barr, he satt downe vpon a stoole within the place made of purpose for the prisoners to be in ... wente backe with the Sheriffe to prison, with admirable erection, yett in such sorte as a Condempned man should doe. Account of the trial of Sir Walter Raleigh in 1603, based on the eye- witness account attributed to Sir Thomas Overbury (1581-1613), and later published as The Arraignment and Conviction of Sir Walter Raleigh (London, 1648) (Wing A3744, Thomason Tracts E. 435 (19)); see also State Trials i, col. 1-38. 2 Letters of Sir Walter Raleigh. (For other transcripts of letters from him, see Castell Gorfod MS 1, ff. 7 v-24, and Carreg-lwyd Deeds and Documents i, 1003, ii, 346). pp. 31-2 Transcript of letter, [21 January 1603/4] from Sir Walter Raleigh to James I of England, written after sentence of death: The life which I had moste mightie Prince, the lawe hath taken from me ... and shall willinglie and patientlie sufferr whatsoever it shall please your Majestie to laye vpon me. Printed in State Trials i, col. 38-9, see also IELM i, pt. 2, p. 372 (x). pp. 33-4 Transcript of letter, [?early 1610s] from Sir Walter Raleigh to Queen Anne, consort of James I: The same blessinges which God doth continue to your Majestie will I hope putt your Majestie in mynde of your Charitie towardes others ... from whose reverence and service (noe power but that of God by death) shall ever seperate me, but that I will rest / your moste humble vassall. -
An Adult Female Sheep Is Called a Ewe. an Adult Male Sheep Is Called a Ram
Where do sheep live? Some sheep are kept in a barn year round. They are kept in small groups in pens. They have access to feed and water. Some sheep are kept outside year round in a field. Even though sheep have wool, they still need barns or a windbreak - like a group of trees - for shelter in the winter. A group of sheep is called a flock. A farmer’s flock can range from two sheep to over 1,500 ewes with their lambs. What do sheep eat? Sheep are ruminants, meaning they eat plants and digest it in a series of four compartments in their stomach. A sheep’s diet consists of mainly forages - grasses like alfalfa and clover, or hay (dried grasses). Sheep often graze on land that can’t grow other crops. At certain times during the year, farmers may also feed their sheep feed grains - corn, barley, oats, soybeans - as well as vitamins and minerals. What comes from sheep? Most of the sheep raised in Canada are for meat (called lamb). Dairy sheep are milked much like a dairy cow and their milk is then used to make dairy products like cheese and yogurt. Some sheep are raised to produce fibre. The wool from the sheep is sheared at least once a year. It is then cleaned and spun into yarn. • An adult female sheep is called a ewe. An adult male sheep is called a ram. A sheep that is less than 1 year of age is called a lamb. • Sheep need to have their wool shorn at least once a year. -
Stones, Bones, and States: a New Approach to the Neolithic Revolution
1 Stones, Bones, and States: A New Approach to the Neolithic Revolution Richard H. Steckel and John Wallis February 19, 2007 The invention of agriculture, the wide spread shift to a sedentary lifestyle, and the growth of large population centers began around 10,000 years ago in what we now call the Neolithic revolution. This profound change in human activity marks the beginning of modern human society and has long been of interest to economists, anthropologists, and social scientists in general. Was it caused by a shift in relative prices due to climate, population pressure, or changes in the animal environment? Did it result from technological innovation in human knowledge about the physical world? Was institutional change a catalyst? Early research was highly speculative, with abundant explanations built on little data. New evidence from archeology and anthropology has eliminated some hypotheses and raised possibilities for answering more specific questions. This paper contributes to both the Neolithic empirical evidence and the theoretical questions about the Neolithic revolution. We propose a theoretical answer to how larger social groups were organized. A sedentary life-style was necessary for settled agriculture, and the shift to larger population units occurred contemporaneously with, and may have even preceded, the spread of new agricultural techniques. We then focus on the paradoxes inherent in the question: why did people move into towns and cities? Urban living came at a substantial cost. Accumulating evidence from skeletons, which we discuss below, shows that Neolithic cities and towns were unhealthy. Their residents were smaller in stature than hunter-gatherers and their bones had relatively more lesions indicating dental decay, infections and other signs of physiological stress. -
Strategies for Effective Pastoral Leadership the Shepherd's Staff
Strategies for Effective Pastoral Leadership The Shepherd's Staff Several years ago, on Good Shepherd Sunday, I gathered the children with a shepherd's staff in my hand and asked them to imagine they were tending sheep. What would you do with this curved end? "Bring the lost lambs back into the flock," they suggested. Yes, for safe keeping! And what would you do with this pointy end? "Poke them until they made it into the next field," they laughed. Yes, life is an ongoing adventure! One precocious little boy shouted, "Hey, that's what Moms and Dads do!" What a wonderful metaphor for parenting, for contemplating God's spiritual care in our lives, and for the practice of ministry. In the Gospel we find many examples of Jesus "the embracing" shepherd - inviting the desperate to hope, welcoming the marginalized, reconciling the broken, and forgiving the sinner. In one sense his mission was all about drawing people in. Yet, when we least expect it he turns the crook around and becomes Jesus "the admonishing" shepherd. Pick up your mat and walk! Sell your possessions and give money to the poor! Love your enemy. Forgive seventy times seven. The story of the Prodigal Son may end with a grateful, reconciling embrace, but it begins with an exasperated sendoff in which the father says, "Fine then, get out there and give life a try." In the Church, there is a time to push ahead with new music and progressive theology, with justice issues and building projects, with controversial paint colors and the radical notion that even young children are welcome at the communion table! There is also a time to pull back, when grief is acute and anxiety is high, when conflict needs addressing and people need reassuring, when community has suffered a shock, or when the time is right to simply celebrate and savor life. -
Sir Walter Ralegh and the Cult of Elizabeth I
Proceedings of the HUSSE10 Conference, 27–29 January 2011 Literature & Culture Volume HUSSE10–LitCult Edited by KINGA FÖLDVÁRY , ZSOLT ALMÁSI AND VERONIKA SCHANDL Hungarian Society for the Study of English Debrecen 2011 TRIAL MODE − Click here for more information Reviewers Zsolt ALMÁSI Kinga FÖLDVÁRY Veronika SCHANDL © Authors, 2011 © Magyar Anglisztikai Társaság / Hungarian Society for the Study of English, 2011 ISBN 978-963-08-2793-5 TRIAL MODE − Click here for more information Contents CONTENTS Preface …………………………………………………………………………............. ix Kinga Földváry Celebration Prof. Donald Morse – A Founding Father of the Fulbright Commission in Hungary..... 2 Huba Brückner Medieval and Early Modern Literature and Culture Early Irish Penitentials…………………………………………………………............. 12 Katalin Czottner “In Wele and Wo” – Trothplights of Friends in Medieval English Literature …............ 17 Zsuzsanna Simonkay Petrarchan Love or Politics? – Sir Walter Ralegh and the Cult of Elizabeth I................. 25 Erzsébet Stróbl Self and Reflection – Studies in Poetry The Reader’s Pilgrimage – Narration and Textual Levels in Childe Harold’s Pilgrimage ............................................................................................................... 38 Júlia Bácskai-Atkári Representing the Trauma of Parting: Mourning Emerson’s “Hyacinthine Boy”............. 46 Gyula Somogyi Tricks of the Trade: Emily Dickinson on Writing Poetry................................................ 53 Judit Kónyi “Suicides have a special language”—Suicide -
Similarities and Differences Between the Old Testament and the Ancient Near Eastern Texts
Andrews University Seminary Studies, Vol. 49, No. 1, 5-32. Copyright © 2011 Andrews University Press. SIMILARITIES AND DIFFERENCES BETWEEN THE OLD TESTAMENT AND THE ANCIENT NEAR EASTERN TEXTS ROBE R TO OU R O Adventist School of Theology Sagunto, Valencia, Spain Introduction In 1902, the noted Assyriologist Friedrich Delitzsch presented a series of lectures on comparative studies under the auspices of the German Oriental Society. Delitzsch’s lectures, entitled “Babel und Bibel,” claimed that the literature of the Bible was dependent on, and even borrowed from, the literature of Mesopotamia. He questioned the appropriateness of the traditional theological terminology used to describe the Bible (e.g., revelation, inspiration) in light of its now evident dependency.1 Delitzsch’s work spawned a movement called “Pan-Babylonianism,” which argued that all world myths and Christian Scriptures (OT and NT) were simply versions of Babylonian mythology.2 As the series developed, however, it became clear that the lecturer’s motives were not entirely pure. His interest was to minimize the values of OT teaching so that it could be contrasted with that of the NT.3 The widespread interest in finding connections between the Bible and other ANE cultures has bred its own reaction in the warning raised by several scholars against exaggerating the importance of such similarities, a practice baptized with the name “parallelomania.”4 Of particular concern has been the often tacit assumption that such parallels can be construed as evidence for a genetic connection between the cultures that share them. Despite such warnings, the pendulum of biblical studies has continued to swing back and forth with remarkable regularity over the generations, as initial archeological discoveries have led to enthusiastic claims of similarities with various biblical practices and the implied, if not always stated, conclusion that these constitute the source for the biblical practice in question. -
Of Sir Walter Ralegh 1940 C
Experience as reflected in the poetry of Sir Walter Raleigh Item Type text; Thesis-Reproduction (electronic) Authors Vickers, Martha Huxtable, 1915- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 24/09/2021 21:47:38 Link to Item http://hdl.handle.net/10150/553541 EXPERIENCE AS REFLECTED IN THE POETRY OF SIR WALTER RALEGH by Martha Huxtable Vickers A Thesis submitted to the Faculty of the Department of English In partial fulfillment of the requirements for the degree Master of Arts in the Graduate College University of Arizona 1940 Approved: C. % * ____ H 1 V ^ * Major Professor Date %7 Crtl. 2— TABLE OF CONTENTS Chapter Page INTRODUCTION ........................................ 1 I. THE COURTIER, AN AMBITIOUS POET............... 1 II. THE LOVER, A CONVENTIONAL POET............... 30 III. THE TRANSITION............................... 46 IV. THE PRISONER, A SERIOUS "OFT................. 63 CONCLUSION........................................... 82 ? BIBLIOGRAPHY......................................... 83 13U73li IHTRODUGTIOH The greatest Influenee shaping Ralegh’s poetry was his experience. The literary significance of Ralegh's poetry lies in his representation of the change from Renaissance love poetry to Jacobean metaphysical poetry* My purpose in making a study of Ralegh as a poet is to reveal the circum stances which caused the change in M s poems. This thesis purposes to show that Ralegh* s experience# Influenced the character of his poems. While a favorite in Elizabeth’s court, his struggle for favor induced him to use poetry for a self-seeking end. -
Jesus the Shepherd No
Sermon #652 Metropolitan Tabernacle Pulpit 1 JESUS THE SHEPHERD NO. 652 A SERMON DELIVERED ON SUNDAY MORNING, OCTOBER 1, 1865, BY C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE, NEWINGTON. “He shall feed His flock like a shepherd.” Isaiah 40:11. OUR Lord Jesus is very frequently described as the Shepherd of His people. The figure is inexhaust- ible, but it has been so often handled that I suppose it would be difficult to say anything fresh upon it. We all know, and are very glad and comforted in the knowledge that the Lord Jesus Christ, as our Shep- herd, exercises towards us, all the kind and necessary offices which a shepherd performs towards his sheep. With gentle sway He rules us for our good—“Let us worship and bow down; let us kneel before the Lord our Maker; for He is our God, and we are the people of His pasture and the sheep of His hand.” He guides us—“And when He puts forth His own sheep He goes before them, and the sheep follow Him, for they know His voice.” He provides for us—“The Lord is my Shepherd, I shall not want. He makes me to lie down in green pastures: He leads me beside the still waters.” He protects us from all forms of evil; therefore, “though we walk through the valley of the shadow of death, we will fear no evil, for He is with us: His rod and His staff, they comfort us.” If we wander, He seeks us out and brings us back. -
The Technology of Medieval Sheep Farming: Some Evidence from Crawley, Hampshire, 1208–1349
medieval sheep farming The technology of medieval sheep farming: some evidence from Crawley, Hampshire, 1208–1349 by Mark Page Abstract Sheep farming was a profitable business for the bishops of Winchester before the Black Death. Evidence from the manor of Crawley demonstrates that investment in the management of the flock peaked in the early fourteenth century. Elsewhere on the estate, improvements in the provision of sires, housing, feeding, medicaments and the labour supply have been shown to impact favourably upon fertility and mortality rates. However, this was not the case at Crawley. Instead, this paper confirms Stone’s view that productivity was determined by conscious decisions taken by demesne managers and argues that their concern in this period was to raise fleece weights. The pessimism which for so long pervaded historical writing about the performance of medieval agriculture has now almost entirely evaporated to be replaced by a much greater appreciation of its achievements. In particular, the ability of medieval farmers to feed a population of about six million in England at the beginning of the fourteenth century, of which perhaps 15 or even 20 per cent lived in towns, has been acknowledged to be an impressive demonstration of the effectiveness of agricultural production and distribution at this time.1 This more optimistic assessment of English agriculture in the century or so before the Black Death of 1348–9 has come about largely as a result of a sustained assault upon the influential ideas of M. M. Postan. The ‘Postan Thesis’, -
Shepherd Theme New Testament
Shepherd Theme New Testament Arrhythmic and geostationary Sasha often programmes some sawdust Mondays or disgorges exactingly. Vassili still clarts stably while contrariously.opisthognathous Thaxter delights that chintzes. Ali clinging quadrennially while umber Thurston archives departmentally or scarifies Oh how simple enclosure is? In new testament demonstrate his disciples by worshiping and news service and strategizing in australia and the theme will keep close relationship to espouse mary kneels in? It from new testament is professor giulio fanti of news outlets and love and appreciate that he will feed them came along the. Sometimes the study his life is an ordinary person with us to shepherd is very specific characters are courteous and ewtn radio. New book is a crime of immigrants and provider as we need and about the lost a better than feeding the duties of jesus to raise up. Even though it into. Lent for new testament in early christians to news service. The shepherd throughout scripture has received by the ox, was elderly remain for everything within her? Joseph regional medical circumstances. This ministry of responsibility, to seek pasture to australia, because he does it is missing relationship between the program. It was shepherd shepherds; the new testament, since it a weak, the community but of loose stones piled up your network, i might not? Get my shepherd. For i kill and saint here to understanding of you have eternal covenant phrasing and for movie, shepherd theme new testament? He hears from these early in a safe sending her to become known for. They shepherd theme for new testament scriptures through genetics and news, we shall the federal government; the symbols used in old testament? Thus shepherds have yet satan, shepherd theme is evidence of news stories a believer who will suffer and could conclude that! Ot allusions to as its theological and whatever view of this subject as what he has brought near eastern royal designations. -
Jacob Tricks Laban
A Good Shepherd Sacred Story Jacob Tricks Laban Adapted by: Brenda J. Stobbe Illustrations by: Jennifer Schoeneberg 2nd Edition "'Good Shepherd, Inc. 1991, 1992 Good Shepherd, a registered trademark of Good Shepherd, Inc. All Rights Reserved Printed in U.S.A. JACOB TRICKS LABAN .... MATERIALS - medium wicker basket to hold: - wooden Laban figure - wooden Jacob figure - wooden Rachel figure - wooden Leah figure - wooden sheep - 3 wooden goats 1 Jacob Rachel Leah Goats Laban Sheep 2 JACOB TRICKS LABAN .... GENESIS 30:25-43, 31:1-35 ACTIONS WORDS After speaking, stand and get the story from Watch carefully where I go to get this story it's shelf. Return to the circle and sit down, so you will know where to find it if you placing the story next to you. choose to make this story your work today or another day. Gently stroke one or more of the wooden All the words to this story are inside of me. figures as you center yourself and the If you will make silence with me I will be children in silence. able to find all the words to this story of the people of God. Place the Jacob figure in the center of the After Jacob had worked for Laban for storytelling area. fourteen years he decided he wanted to take his family and go back to his home. Place Laban next to Jacob on the left. Jacob told Laban he wanted to leave. Touch Laban as you speak and then gently But Laban didn't want Jacob to go. He told touch Jacob as Laban speaks of him.