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The Christ’s Hospital or Blue-coat boy, has a distinctive character of his own, as far removed from the abject qualities of a common charity-boy as it is from the disgusting forwardness of a lad brought up at some other of the public schools. There is in it, accumulated from the circumstances which I have described, as differencing him from the former; and there is from a sense of obligation and dependence, which must ever keep his deportment from assimilating to that of the latter. His very garb, as it is antique and venerable, feeds his self-respect; as it is a badge of dependence, it restrains the natural petulance of that age from breaking out into overt acts of insolence. This produces silence and a reserve before strangers, yet not that cowardly shyness which boys mewed up at home will feel; he will speak up when spoken to, but the stranger must begin the conversation with him. Within his bounds he is all fire and play; but in the streets he steals along with all the self-concentration of a young monk. He is never known to mix with other boys; they are a sort of laity to him. All this proceeds, I have no doubt, from the continual consciousness which he carries about him, of the difference of his dress from that of the rest of the world; with a modest jealousy over himself, lest, by overhastily mixing with common and secular playfellows, he should commit the dignity of his cloth. Nor let any one laugh at this; for, considering the propensity of the multitude, and especially of the small multitude, to ridicule anything unusual in dress – above all, where such peculiarity may be construed by malice into a mark of disparagement – this reserve will appear to be nothing more than a wise instinct in the Blue-coat boy. That it is neither pride nor rusticity, at least that it has none of the offensive qualities of either, a stranger may soon satisfy himself, by putting a question to any of these boys: he may be sure of an answer couched in terms of plain civility, neither loquacious nor embarrassed. Let him put the same question to a parish-boy, or to one of the trencher-caps in the — cloisters, and the impudent reply of the one shall not fail to exasperate any more than the certain servility, and mercenary eye to reward, which he will meet with in the other, can fail to depress and sadden him.

In , Jacob Grimm tells us that the Anglo-Saxon name Eostre is related to Old High German adverb expressing movement toward the rising sun. "Ostara, Eostre seems therefore to have been a divinity of the radiant dawn, of upspringing light, a spectacle that brings joy and blessing, whose meaning could be easily adapted to the resurrection-day of the Christian's God. "

Imhanitsky()is professor of history of the bayan at the Gnessin Academy in Moscow.

A life of fun, happiness, and freedom.

The poem "The Lamb" was in Blake's "Songs of Innocence," which was published in 1789.

In a stunning work of insight and hope, New York Times bestselling author Wally Lamb once again reveals his unmatched talent for finding humanity in the lost and lonely and celebrates the transforming power of the written word.

Now Lamb returns with I’ll Fly Away, a new volume of intimate, searching pieces from the York workshop. Here, twenty women–eighteen inmates and two of Lamb’s cofacilitators–share the experiences that shaped them from childhood and that haunt and inspire them to this day. These portraits, vignettes, and stories depict with soul-baring honesty how and why women land in prison–and what happens once they get there. The stories are as varied as the individuals who wrote them, but each testifies to the same core truth: the universal value of knowing oneself and changing one’s life through the power of the written word.

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In 2003 Wally Lamb–the author of two of the most beloved novels of our time, She’s Come Undone and I Know This Much Is True–published Couldn’t Keep It to Myself, a collection of essays by the students in his writing workshop at the maximum-security York Correctional Institution, Connecticut’s only prison for women. Writing, Lamb discovered, was a way for these women to confront painful memories, face their fears and their failures, and begin to imagine better lives. The New York Times described the book as Gut-tearing tales . . . the unvarnished truth. The Los Angeles Times said of it, Lying next to and rising out of despair, hope permeates this book.

In "The Lamb," Blake uses the symbol of the lamb to paint a picture of innocence....

Michael Soules, a professor and director of the Division of Reproductive Endocrinology and Infertility at the University of Washington, concurs with the idea that reproductive human cloning is unethical....

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This is Christ’s Hospital; and whether its character would be improved by confining its advantages to the very lowest of the people, let those judge who have witnessed the looks, the gestures, the behavior, the manner of their play with one another, their deportment towards strangers, the whole aspect and physiognomy of that vast assemblage of boys on the London foundation, who freshen and make alive again with their sports the else mouldering cloisters of the old Grey Friars–which strangers who have never witnessed, if they pass through Newgate Street, or by Smithfield, would do well to go a little out of their way to see.

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For the Christ’s Hospital boy feels that he is no charity-boy; he feels it in the antiquity and regality of the foundation to which he belongs; in the usage which he meets with at school, and the treatment he is accustomed to out of its bounds; in the respect and even kindness, which his well-known garb never fails to procure him in the streets of the metropolis; he feels it in his education, in that measure of classical attainments, which every individual at that school, though not destined to a learned profession, has it in his power to procure, attainments which it would be worse than folly to put it in the reach of the laboring classes to acquire: he feels it in the numberless comforts, and even magnificences, which surround him; in his old and awful cloisters, with their traditions; in his spacious school-rooms, and in the well-ordered, airy, and lofty rooms where he sleeps; in his stately dining-hall, hung round with pictures, by Verrio, Lely, and others, one of them surpassing in size and grandeur almost any other in the kingdom; above all, in the very extent and magnitude of the body to which he belongs, and the consequent spirit, the intelligence, and public conscience, which is the result of so many various yet wonderfully combining members. Compared with this last-named advantage, what is the stock of information (I do not here speak of book-learning, but of that knowledge which boy receives from boy), the mass of collected opinions, the intelligence in common, among the few and narrow members of an ordinary boarding-school?

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Type 'Easter' into an Internet search engine, or read about it in any number of popular mainstream or pagan press books, and you will find reference to the goddess Eostre or Ostara after whom the springtime Paschal (i.e. Passover) festival 'Easter' is named. These potted histories tend to contain a number of speculations about the goddess, often presented as 'fact' with no references to the sources of information. This article is an attempt to separate historical fact from modern mythology.

Essays of Elia by Charles Lamb AbeBooks Charles Lamb

Until the end where the clever detective (who is usually quite an old man, dressed in a smart tweed suit) goes through one by one all of the suspects telling them exactly why they could have committed the murder, but then why they didn't....

New Year's Eve - Classic Essay by Charles Lamb

The Christ’s Hospital boy is a religions character. His school is eminently a religious foundation; it has its peculiar prayers, its services at set times, its graces, hymns, and anthems, following each other in an almost monastic closeness of succession. This religious character in him is not always untinged with superstition. That is not wonderful, when we consider the thousand tales and traditions which must circulate, with undisturbed credulity, amongst so many boys, that have so few checks to their belief from any intercourse with the world at large; upon whom their equals in age must work so much, their elders so little. With this leaning towards an over-belief in matters of religion, which will soon correct itself when he comes out into society, may be classed a turn for romance above most other boys. This is to be traced in the same manner to their excess of society with each other, and defect of mingling with the world. Hence the peculiar avidity with which such books as the "Arabian Nights’ Entertainments," and others of a still wilder cast, are, or at least were in my time, sought for by the boys. I remember when some half-dozen of them set off from school, without map, card, or compass, on a serious expedition to find out .

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