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“We’re just ordinary people,” Boyd said. “Throughout scripture, you can see where God uses ordinary people to do extraordinary things.” ...
Holograph manuscript of Gray's "Stanzas Wrote in a Country Church-Yard". The poem most likely originated in the poetry that Gray composed in 1742. William Mason, in Memoirs, discussed his friend Gray and the origins of Elegy: "I am inclined to believe that the Elegy in a Country Church-yard was begun, if not concluded, at this time [August 1742] also: Though I am aware that as it stands at ...
Through its title, "Ovid in the Third Reich" transposes the ancient Roman poet Ovid to Nazi Germany. [2] The poem is introduced with a Latin quotation from Ovid's Amores 3.14: "non peccat, quaecumque potest peccasse negare, / solaque famosam culpa professa facit" (transl. she who is able to deny having sinned does not sin, / only confessed guilt makes a woman renowned).
His father and mother, Robert and Herembourg, belonged to Hainaut, and gave him for god-parents Count Baldwin and Countess Yoland—doubtless Baldwin IV of Hainault and his mother Yoland. [ 1 ] Herman was a priest and the author of a verse Histoire de la Bible , which includes a separate poem on the Assumption of the Virgin.
In his work Poetics, Aristotle defines an epic as one of the forms of poetry, contrasted with lyric poetry and drama (in the form of tragedy and comedy). [12] Epic poetry agrees with Tragedy in so far as it is an imitation in verse of characters of a higher type. They differ in that Epic poetry admits but one kind of meter and is narrative in form.
The employment of unusual forms of language cannot be considered as a sign of ancient Hebrew poetry. In Genesis 9:25–27 and elsewhere the form lamo occurs. But this form, which represents partly lahem and partly lo, has many counterparts in Hebrew grammar, as, for example, kemo instead of ke-; [2] or -emo = "them"; [3] or -emo = "their"; [4] or elemo = "to them" [5] —forms found in ...
The descriptions of the assembly of these armies are made up long lists of characters representing various vices and virtues and types of people under the influence of Vice and Virtue. The second narrative episode of the poem is a psychomachian battle between the hosts of Virtue and Vice for the field of Microcosm, which is possessed by ...
[1] [2] [3] It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justifie the wayes of God to men" (1.26). [4] It is concerned with the natural order God has decreed for man.