Essay on importance of baisakhi - Ielts writing essays
DRAUGR, DRAUGAR (Old Norse, "phantom," related to PIE drowgos, "deceive"; plural form is draugar or draugur): Also called aptrgangr ("again-walkers"), draugar are undead beings from Old Norse, Icelandic, Faroese, Danish, Swedish, and Norwegian mythology. Animated blood-drinking corpses, these monsters were either death-blue ("hel-blár") or "corpse-white" ("nár-fölr") in color. Folklore depicted them as superhumanly strong, foul-smelling, and vengeful. They enjoyed crushing or suffocating victims, as depicted in the Hrómundar Saga. They possessed a number of powers, most notably the ability to drive men or animals insane, to control weather, to prophesy, to increase their mass at will, and to turn into smoke or pass through rock. The oldest legends distinguished between sea-draugar (vengeful spirits of the drowned), land-draugar (types that wandered at night and often preyed on shepherds), and a third variation known as haugbui. The latter type lurked in , protecting the treasure-hoard buried therin. Any marginalized, evil, or unhappy person might become a draugr after death (especially those who were greedy or vengeful in life), but draugar were also infectious. Those they kill turn into draugar after death, as is the case in the story of Glam in Grettir's Saga and the story of the shepherd in the Eyrbyggja Saga. Along with vague Anglo-Saxon allusions to the (OE wiht), the Old Norse legends of draugar were Tolkien's primary inspiration for barrow-wights in The Lord of the Rings. Incidentally, in Nynorsk (modern Norwegian) translations of Tolkien's work, the word draugr is applied to the barrow-wights as well as to the Nazgûl ring-wraiths and the dead men of Dunharrow. Cf. , .
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The month maidens sometimes form themselves into the seven colours of the rainbow-an important emblem in Finnegans Wake, since it signifies God's covenant after the Flood-hope of reinstatement after sin, 11 after 32.
Mill’s chapter on the rule of dependencies draws on his life-long interest in colonies and empire. As a servant of the East India Company for thirty-five years, he was constantly preoccupied with imperial issues. He also became closely associated with those Philosophic Radicals who in the 1830s advocated colonial reform in general and systematic colonization in particular: notably Charles Buller, William Molesworth, Edward Gibbon Wakefield, and the enigmatic Lord Durham. Wakefield’s seminal if erratic mind fed the group with ideas on the economics of colonial development. Mill freely admitted his debt to Wakefield. He turned aside from the anti-imperial concepts of his father and Bentham, expressed in Bentham’s pamphlet For him the old mercantilist empire was near death, and not to be mourned, but a renovated and vigorous empire could be established on the mutual interests of self-governing colonies and the metropolis. This cause made him actively interested in the National Colonization Society, launched by Wakefield and his associates to create a new colonial society on liberal principles, built on British capital and British labour. The new empire was expected to ensure markets and sources of supply for Britain and relieve her population pressures, economic stagnation, and the miseries of an industrial society.
How to Write a Comparative Essay (with Pictures) - wikiHow
§ 73. And thus I have, in a short draught, given a view of our original ideas, from whence all the rest are derived, and of which they are made up; which if I would consider, as a philosopher, and examine on what causes they depend, and of what they are made, I believe they all might be reduced to these very few primary and original ones, viz. Extension, Solidity, Mobility, or the power of being moved; which by our senses we receive from body; Perceptivity, or the power of perception, or thinking; Motivity, or the power of moving; which by reflection we receive from our minds. I crave leave to make use of these two new words, to avoid the danger of being mistaken in the use of those which are equivocal. To which if we add Existence, Duration, Number; which belong both to the one and the other; we have, perhaps, all the original ideas, on which the rest depend. For by these, I imagine, might be explained the nature of colours, sounds, tastes, smells, and all other ideas we have, if we had but faculties acute enough to perceive the severally modified extensions and motions of these minute bodies, which produce those several sensations in us. But my present purpose being only to inquire into the knowledge the mind has of things, by those ideas and appearances, which God has fitted it to receive from them, and how the mind comes by that knowledge, rather than into their causes, or manner of production; I shall not, contrary to the design of this essay, set myself to inquire philosophically into the peculiar constitution of bodies, and the configuration of parts, whereby they have the power to produce in us the ideas of their sensible qualities: I shall not enter any farther into that disquisition, it sufficing to my purpose to observe, that gold or saffron has a power to produce in us the idea of yellow, and snow or milk the idea of white, which we can only have by our sight, without examining the texture of the parts of those bodies, or the particular figures or motion of the particles which rebound from them, to cause in us that particular sensation: though when we go beyond the bare ideas in our minds, and would inquire into their causes, we cannot conceive any thing else to be in any sensible object, whereby it produces different ideas in us, but the different bulk, figure, number, texture, and motion of its insensible parts.