Friday, November 20, 2020

Word

If you order your cheap research paper from our custom writing service you will receive a perfectly written assignment on word. What we need from you is to provide us with your detailed paper instructions for our experienced writers to follow all of your specific writing requirements. Specify your order details, state the exact number of pages required and our custom writing professionals will deliver the best quality word paper right on time.


Out staff of freelance writers includes over 120 experts proficient in word, therefore you can rest assured that your assignment will be handled by only top rated specialists. Order your word paper at affordable prices!


the two books are similar because of the relation of seymour and the glass family, and his death. It relates because of the fact that holdens brother had died,a nd he was still upset but didi not show his feelings, and that went true for buddy and zooey. Franny and Zooey is composed of two sections, which were originally published in the New Yorker magazine as two separate short stories. The first story or section, Franny, was published in the New Yorker in January 155. In Franny, Franny Glass meets her boyfriend Lane Coutell for a football weekend at his college. They do not get to join many of the festivities, though, because during their first lunch together, Franny begins to have a breakdown. She tells Lane that she is sick of the phoniness at school and of the egotism of the faculty. She has quit the play she was in because she is embarrassed about what she feels to be acting fake. As she gets worked up, she reveals that she has become interested in the Jesus prayer, a continuous prayer meant to cleanse ones spirit. Lane mostly brushes off Frannys concerns until she faints on the way to the bathroom. As he is helping to revive her, she begins to speak the prayer. Zooey basically picks up where Franny left off. First, though, the narrator names himself. The man claiming to be the author of the story is Buddy Glass, one of Franny and Zooeys older brothers. The story resumes. It is the Monday after the weekend Frannys breakdown started, and Zooey is at home in New York City. In his conversation with his mother, Bessie Glass, it is revealed that Franny is now at home, sleeping and crying on the living room sofa. Bessie wants Zooey to talk to Franny, which he eventually does. The two of them have a long theological and personal discussion. We learn that the two of them have basically been raised on a blend of different religions, taught to them by their older brothers Buddy and Seymour. Over the course of this long discussion, Zooey helps Franny sort out her spiritual and personal beliefs, allowing her, by the end, to find peace


Custom Essays on word


Overall Analysis and Themes Through Franny Glasss spiritual breakdown, J. D. Salinger explores issues in not only mysticism and religion but also family, celebrity, education, and intellectualism. Of course, the religious themes are important By the end of the Zooey section, Salinger seems to have arrived at a spiritual doctrine, to be followed by many of his characters. Zooey Glass passes along the teachings of their older brother, Seymour, telling Franny that she should respect and honor all human beings even if she does not always like them. It is this concurrent lesson of Franny and Zooey that makes the narrator, Buddy Glass, comment that the story is about love as much as it is about spirituality--for what this doctrine asks of its subscribers is love for all humanity. Love is also a crucial element in the family relationships in Franny and Zooey. In the Glass family, the children are much more gifted and intelligent than the parents. But the children keep reminding each other that their parents must be loved and respected for everything they are and everything they have given their children. Even beyond love, family itself is a crucial theme in these stories. Zooey tells Franny that they have become freaks because their brothers taught them too much too young. But what their brothers taught also helps Franny out of her spiritual crisis. Through Seymours lessons and Zooeys impression of Buddys voice, Zooey channels enough support to talk Franny out of her distress. The Glass family is special not only because of its extreme intellectualism. In addition, all of the children were child stars on a radio talk show. Celebrity, therefore, also emerges as a subtle theme throughout the text. Broadly, the stories can be said to be about the results of being famous children. More specifically, Franny and Zooey must decide whether or not to stay famous (as actors) or leave the pursuit of fame behind. Much of what sets off Frannys breakdown is her disenchantment with the experience she is having at college. She hates both herself and others for the egotistical behavior and phony conformity in which they all engage. This theme is central to many of J. D. Salingers works but takes a redemptive twist in Franny and Zooey The author seems to acknowledge that even such people, with their huge egos and weak individual wills, should be admired and respected for their humanity, if nothing else.Plot Overview The Catcher in the Rye is set in the 150s and is narrated by a young man named Holden Caulfield. Holden is not specific about his location while hes telling the story, but he makes it clear that he is currently undergoing treatment in some sort of medical facility. The events he narrates take place in the few days between the end of the fall school term and Christmas, when Holden is sixteen years old. Holdens story begins on the Saturday following the end of classes at the Pencey prep school in Agerstown, Pennsylvania. Pencey is Holdens fourth school; he has already failed out of three others. At Pencey, he has failed four out of five of his classes and has received notice that he is being expelled, but he is not scheduled to return home to Manhattan until Wednesday. He visits his elderly history teacher, Spencer, to say goodbye, but when Spencer tries to reprimand him for his poor academic performance, Holden becomes annoyed. Back in the dormitory, Holden is further irritated by his unhygienic neighbor, Ackley, and by his own roommate, Stradlater. Stradlater spends the evening on a date with Jane Gallagher, a girl whom Holden used to date and whom he still admires. During the course of the evening, Holden grows increasingly nervous about Stradlaters taking Jane out, and when Stradlater returns, Holden questions him insistently about whether he tried to have sex with her. Stradlater teases Holden, who flies into a rage and attacks Stradlater. Stradlater pins Holden down and bloodies his nose. Holden decides that hes had enough of Pencey and will go to Manhattan three days early, stay in a hotel, and not tell his parents that he is back. On the train to New York, Holden meets the mother of one of his fellow Pencey students. Though he thinks this student is a complete bastard, he tells the woman made-up stories about how shy her son is and how well respected he is at school. When he arrives at Penn Station, he goes into a phone booth and considers calling several people, but for various reasons he decides against it. He gets in a cab and asks the cab driver where the ducks in Central Park go when the lagoon freezes, but his question annoys the driver. Holden has the cab take him to the Edmont Hotel, where he checks himself in. From his room at the Edmont, Holden can see into the rooms of some of the guests in the opposite wing. He observes a man putting on silk stockings, high heels, a bra, a corset, and an evening gown. He also sees a man and a woman in another room taking turns spitting mouthfuls of their drinks into each others faces and laughing hysterically. He interprets the couples behavior as a form of sexual play and is both upset and aroused by it. After smoking a couple of cigarettes, he calls Faith Cavendish, a woman he has never met but whose number he got from an acquaintance at Princeton. Holden thinks he remembers hearing that she used to be a stripper, and he believes he can persuade her to have sex with him. He calls her, and though she is at first annoyed to be called at such a late hour by a complete stranger, she eventually suggests that they meet the next day. Holden doesnt want to wait that long and winds up hanging up without arranging a meeting. Holden goes downstairs to the Lavender Room and sits at a table, but the waiter realizes hes a minor and refuses to serve him. He flirts with three women in their thirties, who seem like theyre from out of town and are mostly interested in catching a glimpse of a celebrity. Nevertheless, Holden dances with them and feels that he is half in love with the blonde one after seeing how well she dances. After making some wisecracks about his age, they leave, letting him pay their entire tab. As Holden goes out to the lobby, he starts to think about Jane Gallagher and, in a flashback, recounts how he got to know her. They met while spending a summer vacation in Maine, played golf and checkers, and held hands at the movies. One afternoon, during a game of checkers, her stepfather came onto the porch where they were playing, and when he left Jane began to cry. Holden had moved to sit beside her and kissed her all over her face, but she wouldnt let him kiss her on the mouth. That was the closest they came to necking. Holden leaves the Edmont and takes a cab to Ernies jazz club in Greenwich Village. Again, he asks the cab driver where the ducks in Central Park go in the winter, and this cabbie is even more irritable than the first one. Holden sits alone at a table in Ernies and observes the other patrons with distaste. He runs into Lillian Simmons, one of his older brothers former girlfriends, who invites him to sit with her and her date. Holden says he has to meet someone, leaves, and walks back to the Edmont. Maurice, the elevator operator at the Edmont, offers to send a prostitute to Holdens room for five dollars, and Holden agrees. A young woman, identifying herself as Sunny, arrives at his door. She pulls off her dress, but Holden starts to feel peculiar and tries to make conversation with her. He claims that he recently underwent a spinal operation and isnt sufficiently recovered to have sex with her, but he offers to pay her anyway. She sits on his lap and talks dirty to him, but he insists on paying her five dollars and showing her the door. Sunny returns with Maurice, who demands another five dollars from Holden. When Holden refuses to pay, Maurice punches him in the stomach and leaves him on the floor, while Sunny takes five dollars from his wallet. Holden goes to bed. He wakes up at ten oclock on Sunday and calls Sally Hayes, an attractive girl whom he has dated in the past. They arrange to meet for a matinee showing of a Broadway play. He eats breakfast at a sandwich bar, where he converses with two nuns about Romeo and Juliet. He gives the nuns ten dollars. He tries to telephone Jane Gallagher, but her mother answers the phone, and he hangs up. He takes a cab to Central Park to look for his younger sister, Phoebe, but she isnt there. He helps one of Phoebes schoolmates tighten her skate, and the girl tells him that Phoebe might be in the Museum of Natural History. Though he knows that Phoebes class wouldnt be at the museum on a Sunday, he goes there anyway, but when he gets there he decides not to go in and instead takes a cab to the Biltmore Hotel to meet Sally. Holden and Sally go to the play, and Holden is annoyed that Sally talks with a boy she knows from Andover afterward. At Sallys suggestion, they go to Radio City to ice skate. They both skate poorly and decide to get a table instead. Holden tries to explain to Sally why he is unhappy at school, and actually urges her to run away with him to Massachusetts or Vermont and live in a cabin. When she refuses, he calls her a pain in the ass and laughs at her when she reacts angrily. She refuses to listen to his apologies and leaves. Holden calls Jane again, but there is no answer. He calls Carl Luce, a young man who had been Holdens student advisor at the Whooton School and who is now a student at Columbia University. Luce arranges to meet him for a drink after dinner, and Holden goes to a movie at Radio City to kill time. Holden and Luce meet at the Wicker Bar in the Seton Hotel. At Whooton, Luce had spoken frankly with some of the boys about sex, and Holden tries to draw him into a conversation about it once more. Luce grows irritated by Holdens juvenile remarks about homosexuals and about Luces Chinese girlfriend, and he makes an excuse to leave early. Holden continues to drink Scotch and listen to the pianist and singer. Quite drunk, Holden telephones Sally Hayes and babbles about their Christmas Eve plans. Then he goes to the lagoon in Central Park, where he used to watch the ducks as a child. It takes him a long time to find it, and by the time he does, he is freezing cold. He then decides to sneak into his own apartment building and wake his sister, Phoebe. He is forced to admit to Phoebe that he was kicked out of school, which makes her mad at him. When he tries to explain why he hates school, she accuses him of not liking anything. He tells her his fantasy of being the catcher in the rye, a person who catches little children as they are about to fall off of a cliff. Phoebe tells him that he has misremembered the poem that he took the image from Robert Burnss poem says if a body meet a body, coming through the rye, not catch a body. Holden calls his former English teacher, Mr. Antolini, who tells Holden he can come to his apartment. Mr. Antolini asks Holden about his expulsion and tries to counsel him about his future. Holden cant hide his sleepiness, and Mr. Antolini puts him to bed on the couch. Holden awakens to find Mr. Antolini stroking his forehead. Thinking that Mr. Antolini is making a homosexual overture, Holden hastily excuses himself and leaves, sleeping for a few hours on a bench at Grand Central Station. Holden goes to Phoebes school and sends her a note saying that he is leaving home for good and that she should meet him at lunchtime at the museum. When Phoebe arrives, she is carrying a suitcase full of clothes, and she asks Holden to take her with him. He refuses angrily, and she cries and then refuses to speak to him. Knowing she will follow him, he walks to the zoo, and then takes her across the park to a carousel. He buys her a ticket and watches her ride it. It starts to rain heavily, but Holden is so happy watching his sister ride the carousel that he is close to tears. Holden ends his narrative here, telling the reader that he is not going to tell the story of how he went home and got sick. He plans to go to a new school in the fall and is cautiously optimistic about his future.Themes, Motifs, and Symbols Themes Themes are the fundamental and often universal ideas explored in a literary work. Alienation as a Form of Self-Protection - Throughout the novel, Holden seems to be excluded from and victimized by the world around him. As he says to Mr. Spencer, he feels trapped on the other side of life, and he continually attempts to find his way in a world in which he feels he doesnt belong.As the novel progresses, we begin to perceive that Holdens alienation is his way of protecting himself. Just as he wears his hunting hat (see Symbols, below) to advertise his uniqueness, he uses his isolation as proof that he is better than everyone else around him and therefore above interacting with them. The truth is that interactions with other people usually confuse and overwhelm him, and his cynical sense of superiority serves as a type of self-protection. Thus, Holdens alienation is the source of what little stability he has in his life.As readers, we can see that Holdens alienation is the cause of most of his pain. He never addresses his own emotions directly, nor does he attempt to discover the source of his troubles. He desperately needs human contact and love, but his protective wall of bitterness prevents him from looking for such interaction. Alienation is both the source of Holdens strength and the source of his problems. For example, his loneliness propels him into his date with Sally Hayes, but his need for isolation causes him to insult her and drive her away. Similarly, he longs for the meaningful connection he once had with Jane Gallagher, but he is too frightened to make any real effort to contact her. He depends upon his alienation, but it destroys him.The Painfulness of Growing Up - According to most analyses, The Catcher in the Rye is a bildungsroman, a novel about a young characters growth into maturity. While it is appropriate to discuss the novel in such terms, Holden Caulfield is an unusual protagonist for a bildungsroman because his central goal is to resist the process of maturity itself. As his thoughts about the Museum of Natural History demonstrate, Holden fears change and is overwhelmed by complexity. He wants everything to be easily understandable and eternally fixed, like the statues of Eskimos and Indians in the museum. He is frightened because he is guilty of the sins he criticizes in others, and because he cant understand everything around him. But he refuses to acknowledge this fear, expressing it only in a few instancesfor example, when he talks about sex and admits that [s]ex is something I just dont understand. I swear to God I dont (Chapter ).Instead of acknowledging that adulthood scares and mystifies him, Holden invents a fantasy that adulthood is a world of superficiality and hypocrisy (phoniness), while childhood is a world of innocence, curiosity, and honesty. Nothing reveals his image of these two worlds better than his fantasy about the catcher in the rye he imagines childhood as an idyllic field of rye in which children romp and play; adulthood, for the children of this world, is equivalent to deatha fatal fall over the edge of a cliff. His created understandings of childhood and adulthood allow Holden to cut himself off from the world by covering himself with a protective armor of cynicism. But as the book progresses, Holdens experiences, particularly his encounters with Mr. Antolini and Phoebe, reveal the shallowness of his conceptions.The Phoniness of the Adult World - Phoniness, which is probably the most famous phrase from The Catcher in the Rye, is one of Holdens favorite concepts. It is his catch-all for describing the superficiality, hypocrisy, pretension, and shallowness that he encounters in the world around him. In Chapter , just before he reveals his fantasy of the catcher in the rye, Holden explains that adults are inevitably phonies, and, whats worse, they cant see their own phoniness. Phoniness, for Holden, stands as an emblem of everything thats wrong in the world around him and provides an excuse for him to withdraw into his cynical isolation.Though oversimplified, Holdens observations are not entirely inaccurate. He can be a highly insightful narrator, and he is very aware of superficial behavior in those around him. Throughout the novel he encounters many characters who do seem affected, pretentious, or superficialSally Hayes, Carl Luce, Maurice and Sunny, and even Mr. Spencer stand out as examples. Some characters, like Maurice and Sunny, are genuinely harmful. But although Holden expends so much energy searching for phoniness in others, he never directly observes his own phoniness. His deceptions are generally pointless and cruel and he notes that he is a compulsive liar. For example, on the train to New York, he perpetrates a mean-spirited and needless prank on Mrs. Morrow. Hed like us to believe that he is a paragon of virtue in a world of phoniness, but that simply isnt the case. Although hed like to believe that the world is a simple place, and that virtue and innocence rest on one side of the fence while superficiality and phoniness rest on the other, Holden is his own counterevidence. The world is not as simple as hed likeand needsit to be; even he cannot adhere to the same black-and-white standards with which he judges other people.Motifs Motifs are recurring structures, contrasts, or literary devices that can help to develop and inform the texts major themes.Loneliness - Holdens loneliness, a more concrete manifestation of his alienation problem, is a driving force throughout the book. Most of the novel describes his almost manic quest for companionship as he flits from one meaningless encounter to another. Yet, while his behavior indicates his loneliness, Holden consistently shies away from introspection and thus doesnt really know why he keeps behaves as he does. Because Holden depends on his isolation to preserve his detachment from the world and to maintain a level of self-protection, he often sabotages his own attempts to end his loneliness. For example, his conversation with Carl Luce and his date with Sally Hayes are made unbearable by his rude behavior. His calls to Jane Gallagher are aborted for a similar reason to protect his precious and fragile sense of individuality. Loneliness is the emotional manifestation of the alienation Holden experiences; it is both a source of great pain and a source of his security.Relationships, Intimacy, and Sexuality - Relationships, intimacy, and sexuality are also recurring motifs relating to the larger theme of alienation. Both physical and emotional relationships offer Holden opportunity to break out of his isolated shell. They also represent what he fears most about the adult world complexity, unpredictability, and potential for conflict and change. As he demonstrates at the Museum of Natural History, Holden likes the world to be silent and frozen, predictable and unchanging. As he watches Phoebe sleep, Holden projects his own idealizations of childhood onto her. But in real-world relationships, people talk back, and Phoebe reveals how different her childhood is from Holdens romanticized notion. Because people are unpredictable, they challenge Holden and force him to question his senses of self-confidence and self-worth. For intricate and unspoken reasons, seemingly stemming from Allies death, Holden has trouble dealing with this kind of complexity. As a result, he has isolated himself and fears intimacy. Although he encounters opportunities for both physical and emotional intimacy, he bungles them all, wrapping himself in a psychological armor of critical cynicism and bitterness. Even so, Holden desperately continues searching for new relationships, always undoing himself only at the last moment.Lying and Deception - Lying and deception are the most obvious and hurtful elements of the larger category of phoniness. Holdens definition of phoniness relies mostly on a kind of self-deception he seems to reserve the most scorn for people who think that they are something they are not or who refuse to acknowledge their own weaknesses. But lying to others is also a kind of phoniness, a type of deception that indicates insensitivity, callousness, or even cruelty. Of course, Holden himself is guilty of both these crimes. His random and repeated lying highlights his own self-deceptionhe refuses to acknowledge his own shortcomings and is unwilling to consider how his behavior affects those around him. Through his lying and deception, Holden proves that he is just as guilty of phoniness as the people he criticizes.Symbols Symbols are objects, characters, figures, or colors used to represent abstract ideas or concepts.The Catcher in the Rye - As the source of the books title, this symbol merits close inspection. It first appears in Chapter 16, when a kid Holden admires for walking in the street rather than on the sidewalk is singing the Robert Burns song Comin Thro the Rye. In Chapter , when Phoebe asks Holden what he wants to do with his life, he replies with his image, from the song, of a catcher in the rye. Holden imagines a field of rye perched high on cliff, full of children romping and playing. He says he would like to protect the children from falling off the edge of the cliff by catching them if they were on the verge of tumbling over. As Phoebe points out, Holden has misheard the lyric. He thinks the line is If a body catch a body comin through the rye, but the actual lyric is If a body meet a body, coming through the rye.The song Comin Thro the Rye asks if it is wrong for two people to have a romantic encounter out in the fields, away from the public eye, even if they dont plan to have a commitment to one another. It is highly ironic that the word meet refers to an encounter that leads to recreational sex, because the word that Holden substitutescatchtakes on the exact opposite meaning in his mind. Holden wants to catch children before they fall out of innocence into knowledge of the adult world, including knowledge of sex.Holdens Red Hunting Hat - The red hunting hat is one of the most recognizable symbols from twentieth-century American literature. It is inseparable from our image of Holden, with good reason it is a symbol of his uniqueness and individuality. The hat is outlandish, and it shows that Holden desires to be different from everyone around him. At the same time, he is very self-conscious about the hathe always mentions when he is wearing it, and he often doesnt wear it if he is going to be around people he knows. The presence of the hat, therefore, mirrors the central conflict in the book Holdens need for isolation versus his need for companionship.Even though the hat symbolizes Holdens isolation, like all hunting hats, it eventually symbolizes the more positive value of protection, specifically the protection of childhood innocence. Holden gives his hat to his beloved sister Phoebe before leaving her to go out west. She has just given him money to protect him on his journey and he offers her something that he feels connected to and that will protect her. In doing so, he divests the hat of its negative symbolism (that of being a crutch for him to rely upon) and emphasizes the positive protective qualities for which it was originally made.The Museum of Natural History - Holden explicitly tells us the symbolic meaning of the museums displays they appeal to him because they are frozen and unchanging. He also mentions that he is troubled by the fact that he has changed every time he returns to them. The museum represents the world Holden wishes he could live in its the world of his catcher in the rye fantasy, a world where nothing ever changes, where everything is simple, understandable, and infinite. Holden is terrified by the unpredictable challenges of the worldhe hates conflict, he is confused by Allies senseless death, and he fears interaction with other people.The Ducks in the Central Park Lagoon - Holdens curiosity about the where the ducks go during the winter reveals a genuine, more youthful side to his character. For most of the book, he sounds like a grumpy old man who is angry at the world, but his search for the ducks represents the curiosity of youth and a joyful willingness to encounter the mysteries of the world. It is memorable moment, because Holden clearly lacks such willingness in other aspects of his life.The ducks and their pond are symbolic in several ways. Their mysterious perseverance in the face of an inhospitable environment resonates with Holdens understanding of his own situation. In addition, the ducks prove that some vanishings are only temporary. Traumatized and made acutely aware of the fragility of life by his brother Allies death, Holden is terrified by the idea of change and disappearance. The ducks vanish every winter, but they return every spring, thus symbolizing change that isnt permanent, but cyclical. Finally, the pond itself becomes a minor metaphor for the world as Holden sees it, because it is partly frozen and partly not frozen. The pond is in transition between two states, just as Holden is in transition between childhood and adulthood. Key Facts Full title - The Catcher in the RyeAuthor - J. D. SalingerType of work - NovelGenre - Bildungsroman (coming-of-age novel)Language - EnglishTime and place written - Late 140searly 150s, New YorkDate of first publication - July 151; parts of the novel appeared as short stories in Colliers, December 145, and in the New Yorker, December 146Publisher - Little, Brown, and CompanyNarrator - Holden Caulfield, narrating from a psychiatric facility at an unspecified length of time from the events of the novelPoint of view - Holden Caulfield narrates in the first person, describing what he himself sees and experiences, providing his own commentary on the events and people he describes.Tone - Holdens tone varies between disgust, cynicism, bitterness, and nostalgic longing, all expressed in a colloquial style.Tense - PastSetting (time) - A long weekend in the late 140s or early 150sSetting (place) - Holden begins his story in Pennsylvania, at his former school, Pencey Prep. He then recounts his adventures in New York City.Protagonist - Holden CaulfieldMajor Conflict - The major conflict is within Holdens psyche. Part of him wants to connect with other people on an adult level (and, more specifically, to have a sexual encounter), while part of him wants to reject the adult world as phony, and to retreat into his own memories of childhood.Rising Action - Holdens many attempts to connect with other people over the course of the novel bring his conflicting impulsesto interact with other people as an adult, or to retreat from them as a childinto direct conflict.Climax - Possible climaxes include Holdens encounter with Sunny, when it becomes clear that he is unable to handle a sexual encounter; the end of his date with Sally, when he tries to get her to run away with him; and his departure from Mr. Antolinis apartment, when he begins to question his characteristic mode of judging other people.Falling action - Holdens interactions with Phoebe, culminating in his tears of joy at watching Phoebe on the carousel (at the novels end he has retreated into childhood, away from the threats of adult intimacy and sexuality)Themes - Alienation as a form of self-protection; the painfulness of growing up; the phoniness of the adult worldMotifs - Relationships, intimacy, and sexuality; loneliness; lying and deceptionSymbols - The catcher in the rye; Holdens red hunting hat; the Museum of Natural History; the ducks in the Central Park lagoonForeshadowing - At the beginning of the book, Holden hints that he has been hospitalized for a nervous breakdown, the story of which is revealed over the course of the novelThe Work of J.D. SalingerMany critics consider J.D. Salinger a very controversial writer, for thesubject matters that he writes.. J.D. Salingers works were generallywritten during two time periods. The first time period was during WorldWar II, and the second time period was during the 160s. Critics feelthat the works during the 160 time period were very inappropriate, becauseof the problems for which he wrote. The main characters were generallymisfits of society. In most of his works, he has the protagonist of thestory go on a quest for happiness. Salinger does not conform to thematerial happiness; the characters undergo a spiritual happiness. Thecharacters generally start out as in bad conditions, through the end of hisworks they undergone changes that change them for the better. The works ofJ.D. Salinger show the quest for happiness through religion, loneliness,and symbolism.Salingers works often use religion in order to portray comfort. InSalingers Nine Stories Franny Glass keeps reciting the Jesus Prayer tocope with the suicide of her brother Seymour (Bloom in Bryfonski andSenick 6). Salinger is able to use this prayer as a means of comfort forFranny. The prayer stands for the last hope for Franny in this situation.Franny would be lost if their was no prayer. (Bryfonski and Senick 71).Salinger shows us comfort in Catcher in the Rye. Holden Caufield, theprotagonist, is very much in despair for losing his girlfriend, so Caufieldreads a passage in the Bible. This helps Holden change his outlook on life(Salzberg 75). Holden was all alone at this point and had no one to turnback on, until he found the Bible (Salzberg 76). In both stories thecharacters had found themselves in bad situations. The characters in theseworks have obstacles which they must overcome in order to achieve happiness(Salzman 4). Happiness is the very substance which all of thesecharacters are striving for in Salingers works. Salinger uses religion inhis works to comfort them so that they can proceed on their quest toachieve happiness.Salinger uses religion as a means for liberation. Salinger uses much ofthe Zen philosophy, as in the case of Nine Stories, to achieve thisliberation (Madsen ). In Nine Stories one of the characters, SeymourGlass, is portrayed as Buddha in the sense that he wants to be liberated asBuddha was in his life (Madsen ). Seymour Glass in Nine Stories has acertain philosophy about life, it is similar to the Eightfold Path used byBuddha when achieving nirvana (French in Matuz 1). Seymour Glass is on aquest to become free from all of the suffering in his life as Buddha wasfrom his life (French in Matuz 1). Seymour follows the Eightfold pathto become liberated from suffering (Madsen 6). Seymour achieves nirvanaby living a good life and end anything that causes suffering. Seymour isable to attain nirvana by committing suicide (Lundquist in Matuz 11).Salinger shows us that when Seymour committed suicide he let go of all ofthe suffering that he encountered, thus attaining the happiness he longedfor (French, Salinger Revisited 1). Salinger shows liberation as an endto all suffering, thus creating happiness for the character. (French,Salinger Revisited 1).The final function of religion as a means to attain happiness was to gainpeace In The Young Lion, Salinger uses religion to gain peace through afictitious war. In the story many of the soldiers were dying and thecountries were in turmoil (Lundquist 1). The leaders in the story see avision on the battlefield that changes them, and stops the war (Lundquist15). Salinger shows how religion can be a force used to create happinessin a story, by creating peace (Lundquist 1). Salinger is able to usereligion as a means of attaining happiness through peace. The story seemedvery dismal, until religion intervened and stopped the conflict. Salingercreates happiness for the characters by stopping the conflict. In TheStranger Salinger creates peace through a war by using more of the Zenphilosophy. Salingers creates a Pact of Peace which stops the conflictbetween the Germans and Polish during WWII (Hamilton in Bryfonski andSenick 14) . The Pact of Peace was a teaching used by Buddhain the Zenphilosophy (Hamilton in Bryfonski and Senick 14). Salinger uses Zen, inthis case, to stop the conflict between the Polish and Germans(Hamilton inBryfonski and Senick 14). In many of Salingers works the conflict,becomes a source for much of the unhappiness in the story (Wenke 1).Salinger uses religion as a medium to create tranquility, consequently thecharacters to achieve happiness (Wenke 15).In many of Salingers works loneliness is used to isolate characters fromevil. Salinger portrays all of society to be bad, and for many charactersisolation from society is the only way to achieve happiness (Grunwald 10).In Salingers Catcher in the Rye Holden Caufields entire plot deals withhim trying to isolate from society. Holden realizes that society hasbecome bad, and wants no part in this terrible life (French, SalingerRevisited 1). Salinger uses society as the source of discord in thiscase to be isolated from. Holden is shown as a hermit at the end of Catcherin the Rye (Grunwald 68). Grunwald explains Holdens tranquillity, at theend, can be ascribed to his isolation from society (68). Holden onlywants to be separated from the society which considers him a misfit. InSalingers works a source of unhappiness is usually the fact that societyfeels the characters are misfits. The characters can only become happy ifthey isolate themselves from this society.Salinger uses loneliness also as a means to change in life. In Raise theRoof Beam High, Salinger is able to use isolation to change the life ofSeymour Glass (Salzman 10). Seymour feels that society has become corruptand must change his lifestyle in order for him to become happy (Salzman14). Seymour sees that society has no more compassion on people, and thathe must do something to change it (Salzman 16). In order for him tochange society he must first isolate from society (Salzman 140). Salingeruses loneliness again to benefit mankind. Salinger in this case makes aperson change his lifestyle to isolate from society (Salzman 1). Thebenefits of this action are good not only for the person who has changed,but also help parts of society which are affected (Salzman 1).Loneliness in Salingers works benefits the characters greatly. Salingeris able to isolate the characters in his works in order for them to attainhappiness (Grunwald 65). Salinger describes Seymour as A recluse,whowill never be part of society (Grunwald 60). He shows that Seymour wantsnothing of this world and wants to be as far away as possible. Thecharacters see that society has become bad, and in order for them to becomehappy they must get away from society, and live their own lives.Salinger uses many lucky symbols in his works to show to fulfill the questfor happiness. In Soft-Broiled Sergeant one of the soldiers wears a pairof lucky underwear, which saves him in battle and helps in finding the loveof his life (French, J.D. Salinger 4). The underwear gives the soldierthe happiness he is looking for (French, J.D. Salinger 45). Salinger manytimes uses funny lucky symbols like this, but can be found to providehappiness for the characters (Salzberg 11). Another example of luckysymbols is in For Esme Salinger portrays the sun as a lucky symbol toJoseph Carney (French, J.D. Salinger 6). The sun is lucky to Joseph inthat it helps Joseph turn his entire life around, from the rut it had beeninto a life of great prosperity (French, J.D. Salinger 66). The sunprovides inspiration for Joseph to change his life (French, J.D. Salinger66). The characters in J.D. Salingers works start out in bad situations.Through the use of lucky symbols their life is changed to what will makethem happy.Salinger uses symbolism in his works also to foreshadow a better life. InLong Debut of Louis Taggett the symbol of a cigarette being put outforeshadows the end of a marriage (Galloway in Curley and Kramer 58). Theend of this marriage for Louis Taggett, means good for his life (Gallowayin Curley and Kramer 61). Louis at the end of the story is able toconcentrate more on his job, where he meets the woman that will really lovehim, and find wealth and prosperity (Galloway in Curley and Kramer 5).This symbolism to foreshadow is one of many examples of how Salinger usessymbolism to predict a better life (Galloway in Curley and Kramer 61).Salinger many times use subtle, but important symbols to foreshadow betterthings (Galloway in Curley and Kramer 6). The character, in this work,has suffered through hardships. The characters life is in a total mess atthe time. Salinger also shows foreshadowing to a better life through TheLast Day of the Last Furlough (Matuz 157). In the story John Hendren isable Salinger uses symbolism for the character to fulfill his quest forhappiness(Matuz 148)John Hendren who is in World War II, has always worelarge wooden necklace given to him by his mother (Matuz 148). This samenecklace stops a bullet, which could have killed him(Matuz 14). John islater awarded a medal of respect for his valiant effort, giving him lots offame(Matuz 14). Salinger shows how such symbols provide happiness to thelives of people (Wenke 7).Salinger uses allusion from other works to show how happiness will befulfilled. In Salingers Catcher in the Rye, Salinger refers greatly inone chapter to ducks in central park. The ducks are in context to ascripture in the Bible, which tells of how the ducks are free (Galloway inBloom 5). Salinger later explains that Holden will become free as theseducks (Galloway in Bloom 54). In Catcher in the Rye Holdens main purposewas to be free from the suffering (Galloway in Bloom 58). The ducksrepresented how he would feel, being happy (Galloway in Bloom 56).Salinger also shows his symbolism from other works through the work of MarkTwain. Salinger portrays how Holden in Catcher in the Rye changes to adifferent man when he is at the water fountain in Central Park, as the casein Mark Twains Huckleberry Finn in which Huck changes when he is on theMississippi River (Grunwald in Bloom 64). Salinger uses symbolism fromother books in his books to convey how the characters in his works willchangefor a better life (Grunwald in Bloom 67). Salinger uses much of thesymbolism to show how the life of the characters has become happy.Salinger uses symbols to show the turning point of the characters lives.He shows that these symbols will change their lives for the better.The works of Salinger show the quest for happiness through religion,loneliness, and symbolism. Salingers writings deal with charactersfulfilling their quest for happiness. He would have the charactersaccomplish their quest by going through obstacles, in which they learnedabout their lives. He employed the religion, loneliness, and symbolism asmeans for the characters to understand how to obtain happiness in life.The writings of the Salinger, become very important for this time period,because he goes against the grain of society to show how it is wrong. Thewritings of Salinger, while they may have been excellent in style, havebecome very controversial for what he has portrayed in the society duringthis time period


Please note that this sample paper on word is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on word, we are here to assist you. Your persuasive essay on word will be written from scratch, so you do not have to worry about its originality.


Order your authentic assignment and you will be amazed at how easy it is to complete a quality custom paper within the shortest time possible!


Thursday, November 19, 2020

The Social Contract

If you order your cheap research paper from our custom writing service you will receive a perfectly written assignment on The Social Contract. What we need from you is to provide us with your detailed paper instructions for our experienced writers to follow all of your specific writing requirements. Specify your order details, state the exact number of pages required and our custom writing professionals will deliver the best quality The Social Contract paper right on time.


Out staff of freelance writers includes over 120 experts proficient in The Social Contract, therefore you can rest assured that your assignment will be handled by only top rated specialists. Order your The Social Contract paper at affordable prices!


The Social Contract Throughout Rousseau's work, The Social Contract, he reveals many theories and components of government. He continually brainstorms on the particular question of, "How freedom may be possible in civil society?" Rousseau believes that upon entering a civil society one leaves the state of nature. He argues that in the state of nature one enjoys the physical freedom of having no restraints on behavior. But by entering civil society, through the social contract, we place restraints on our behavior making it possible to live communally. By giving up our physical freedom, Rousseau suggests we gain the civil freedom of being able to think rationally.Rousseau is not the only philosopher to define real freedom as the ability to think rationally. Rationally further defined by putting checks on our impulses and desires, and therefore learn to live morally. Enlightenment thinkers such as Kant, Smith, Voltaire and Hume believed that reason and knowledge were attainable in a state of nature under the constructs of "natural laws." The same enlightenment thinkers that favored a natural state, did not however push for an alternative to monarchy as a form of rule. This is where Rousseau can be distinguished from then enlightenment movement. He believes in the natural state we are slaves of our instincts and impulses, therefore needing laws of some sort (not "natural laws") to become free from ourselves. Rousseau, challenging monarchy as a form of rule, states that if our behavior is restrained by the laws of some outside force, then we are not free, but slaves to that outside force.As a solution, Rousseau proposes that freedom be defined as behavior that is restrained only by the laws of our own making. Explaining further, he states that the only laws that can maintain the freedom of citizens are those laws that the citizens as a whole agree upon. This solution contrasts with the ideals of enlightenment thinkers by offering a bottom-up system of rule versus the top-down system of monarchy.


Order custom research paper on The Social Contract


Rousseau along with Voltaire placed great emphasis on the importance of morality. He reveals another rift between his theories and those of the Philosophes by giving significance to "morality" in civil society but not in the state of nature. Summarizing his statements, Rousseau argues that not just freedom but rationality and morality are only attainable through civil society. Since rationality, morality, and freedom are characteristics basic to being human one can conclude that Rousseau is saying we are not human if we do not participate in society. The "Social Contract" is defined by Rousseau as, people living in a state of nature come together and agree to certain constraints in order that they might all benefit. This definition differs from that of his predecessors who used the idea of social contract to justify absolute monarchy. These thinkers suggested that in exchange for protection and safety from the state of nature people would consent to be governed or ruled by an absolute monarch. Rousseau defended his theory and hoped to influence the beliefs of his contemporaries by stating, in giving up freedom (to a king) we give up our morality and our humanity. A key element to Rousseau's view of the social contract is that a people only become a people if they have freedom to deliberate amongst themselves and agree about what is best for all. Linking freedom with moral significance once again, Rousseau believes our actions can be moral only if those actions were done freely. Another element of Rousseau's social contract is each individual must surrender himself unconditionally to the community as a whole. Rousseau uses three pieces of evidence to support this argument. First, because conditions of the social contract are the same for everyone, everyone will want to make the social contract as easy as possible for all. Second, because people surrender themselves unconditionally, the individual has no rights that can stand in opposition to the state. Third, because no one is set above anyone else, people do not lose their natural freedom by entering the social contract. This argument emphasizes that we do not give up our freedom by entering into the social contract; rather the contract helps us fully realize that freedom. Rousseau became famous for opposing the popular Enlightenment position that reason and progress were steadily improving the quality of life. In his earliest writings, Rousseau suggests that we are better off in our state of nature, as "noble savages". By the time he writes The Social Contract, Rousseau begins to accept the idea that modern society's emphasis on reason could potentially benefit humankind. As Rousseau draws out a clear distinction between state of nature and civil society his arguments heavily favor that of society. An example of this change in opinion, siding with other prominent enlightenment theory, is demonstrated by Rousseau's comments; while we lose the physical liberty of being able to follow our instincts freely and do whatever we please, we gain the civil liberty that places the limits of reason and the general will on our behavior, thereby rendering us moral. In civil society, we take responsibility for our actions and become nobler as a result. Once Rousseau establishes his preference for civil society over state of nature he begins to reveal key elements within his ideal republic; sovereignty, general will, and common good. A topic that Rousseau deals with during much of The Social Contract is sovereignty. Sovereign generally defined as the ultimate authority with regard to a certain group of people. During the period of history in which Rousseau writes, the sovereign was commonly a single monarch possessing absolute power over his subjects. But Rousseau again challenged the ideals of his contemporaries and argued that the idea of sovereignty needed to be changed. Rousseau maintains the key element of sovereignty to be, a power with absolute and inalienable influence over its subjects. But refuses the common belief of his time that an elite group or single monarch can act as sovereign. As emphasized throughout The Social Contract, Rousseau believes that the people, not the king, are sovereign. If the people are sovereign, in Rousseau's case, then authority is expressed in the general will. This is another major concept discussed by Rousseau throughout The Social Contract. The general will is not the will of any particular individual, it is the people acting together using authority to gain what is best for all. Rousseau believes that citizens should vote according to the general will and not their private interests. Today voters pursue programs of their own interests, examples being the rich favoring tax cuts and the poor favoring social programs. Rousseau anticipating this factionalism states, if a significant number of people band together because of shared private interests and agree to promote the interests by voting as a block, they will manage to unbalance the general will. Rousseau argues that the general will aims toward the common good, each person voting with the interest of achieving what is best for all. Back to the example of today, following Rousseau's theory would entice the rich to recognize that taxation for social programs will help those in need, and the poor to recognize that lower taxes can spur the economy. Rousseau states the consequences of voting based on private interests is the state will begin moving away from the common good and begin aiming toward the good of the most powerful faction. To conclude, Rousseau distinguishes himself from the enlightenment movement in his claim that freedom is not innate but acquired through civic participation. Rousseau describes a state that maintains freedom for all citizens because they are governed with the laws that all citizens agree upon. This model is a bottom-up system of rule; which differs again from the Philosophes, who believed their theories could be implemented to the top-down system of monarchy.


Please note that this sample paper on The Social Contract is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on The Social Contract, we are here to assist you. Your persuasive essay on The Social Contract will be written from scratch, so you do not have to worry about its originality.


Order your authentic assignment and you will be amazed at how easy it is to complete a quality custom paper within the shortest time possible!


Monday, November 16, 2020

Art history paper

If you order your research paper from our custom writing service you will receive a perfectly written assignment on art history paper. What we need from you is to provide us with your detailed paper instructions for our experienced writers to follow all of your specific writing requirements. Specify your order details, state the exact number of pages required and our custom writing professionals will deliver the best quality art history paper paper right on time.


Out staff of freelance writers includes over 120 experts proficient in art history paper, therefore you can rest assured that your assignment will be handled by only top rated specialists. Order your art history paper paper at affordable prices!


INTRODUCTION When Otto Demus published his Byzantine Mosaic Decoration Aspects of Monumental Art in Byzantium (148), it was noted that this was the first work to examine Byzantine mosaics in close relationship to their architec­tural context and to the religious outlook they served. Demus concentrates on the Middle Byzantine system of mosaic decoration (i.e., from the end of the ninth to the end of the eleventh century), for it was then, after the termination of the Iconoclastic Controversy which had begun around the second quarter of the eighth century, that Byzantine art and thought seem to have achieved harmonic balance. However, in a section of the book not drawn upon for the following selection, Demus surveys the sources of the Middle Byzantine system, its historical genesis and aftermath, providing the reader who turns to the entire work a good overview of Byzantine art in broader perspective. Of particular interest to the reader of this selection from DemusÕs study is the explan~tion of the nature and significance of the icon, its place in the total decorative scheme of the Byzantine church, and the reciprocal relationship between image and viewer.For further reading on Byzantine art there are D. V. AinalovÕs The Hellenistic Origins of Byzantine Art (161), first published in Russian in 100; Kurt Weitzmann, Greek Mythology in Byzantine Art (151); Ernst Kitzinger,The Hellenistic Heritage in Byzantine Art, Dumbarton Oaks Papers, XVII (16), 8115; two works by John Beckwith, The Art of Constantinople (161) and Early Christian and Byzantine Art (170); two popular, well-illustrated works, Andre Grabar, Byzantine Painting (15), and David Talbot Rice, The Art of Byzantium (15); Richard Krautheimer, Early Christian and Byzantine Architecture (165); 0. M. Dalton, Byzantine Art and Archaeology (165), a reprint of a work published in 111, but still useful for its survey of a wide range of Byzantine art forms; Otto Demus,


Order College Papers on art history paper


The Mosaics of Norman Sicily (150); Kurt Weitzmann, The Fresco Cycle of S. Maria di Castelseprio (151); L. Ouspensky and V. Lossky, The Meaning of Icons (16); and David and Tamara Talbot Rice, Icons and Their History. C. R. MoreyÕs Early Christian Art, nd ed. (15), has valuable sections on the art of Ravenna; and Cyril MangoÕsMaterials for the Study of the Mosaics of St. Sophia at Istanbul, Dumbarton Oaks Studies, VIII (16), is useful for its treatment of the existing mosaics and the publication of documents relating to them. S. K. KostofÕs The Orthodox Baptistry of Ravenna, a fine monograph on an important monument of Ravennate art, stresses the relationship it bears to the art of Byzantium. In The Dome A Study in the History of Ideas (150), Earl Baldwin Smith traces the origins and~meaning of this important feature of both Byzantine and Islamic architecture. If they are considered as isolated works, Byzantine mon­umental paintings lose something of their essentialvalue. They were not created as independent pictures. Their relation to each other, to their architectural framework and to the beholder must have been a principal concern of their creators. In the case of church decorationthe field in which Byzantine art rose, perhaps, to its greatest heightsthe single works are parts of an organic, hardly divisible whole which is built up according to certain fixed principles. In the classical period of middle Byzantine artthat is, from the end of the ninth to the end of the eleventh centurythese principles seem to form a fairly consistent whole, in which certain features are permissible and even necessary, while others, considered out of keeping with them, are avoided. This system was not purely a formalistic one; it was the theologianÕs concern as much as the artistÕ~1 But its iconographical and its formal sides are but different aspects of a single underlying principle which might be defined, crudely perhaps, as the establishment of an in­timate relationship between the world of the beholder and the world of the image. This relationship was certainly closer in Byzantine than it was in Western mediaeval art.~ Byzantium the beholder was not kept at a distance from the image; he entered within its aura of sanctity, and the image, in turn, partook of the space in which he moved. He was not so much abeholder as aparticipant. While it does not aim at illusion, Byzantine religious art abolishes all clear distinction between the world of reality and the world of appear­ance.The complete realization of the formal and iconographic scheme which grew out of this fundamental principle is, however, an ideal or, at least, an optimal case. The nearest approach to this ideal, the classical solution, is embodied in the mosaic decorations of the great monastic churches of the eleventh century. The principles followed in these monuments of Imperial piety and munificence differ widely from those which underlie early Christian and pre-Iconoclast Byzantine, and still more Western medi~vaJ decorations.The first thing which strikes the student of middle Byzantine decorative schemes is the comparatively narrow range of their subject-matter. They show a lack of invention and imagination all the more remarkable when we realize that there existed at the same time in Byzantium a powerful current of highly imaginative art which had its source in the naive imagery of the people. But this current seems to have found expression not so much in monumental painting (save in the provincial hinterland) as in the illustration of popular religious literature, homiletic or allegorical, even of Scrip­tural books such as the Psalter or liturgical compositions such as the Akathistos. In illustrating such texts as these the miniaturists could draw on the store of antique, sub-antique and Oriental imagery which lent itself to an associative elaboration of the written word. No such freedom was either claimed by or permitted to the artists who, as the representatives of official hieratic art, adorned the mosaic-decorated churches of the Byzantine middle ages. The moralistic vein which so greatly influencedthe decoration of West­ern cathedrals, with their didactic and ethical cycles, was likewise entirely outside the Byzantine range. The occupations and labours of the months, for instance, the personified virtues and vices, the allegories of the liberal arts, the expression of eschatological fears and hopes, all that makes up the monumental speculum universale of Western decorations,1 we shall look for in vain inside the magic circle of middle Byzantine mosaic compositions. These latter are to be taken as the Byzantine ChurchÕs representation of itself rather than of Greek or Eastern Christianity; as the product of abstract theology rather than of popular piety. There is nothing original, nothing individual, about middle Byzantine decorations if they are considered from the Western point of view, that is, with regard to their contents. The individual pictures do not aim at evoking the emotions of pity, fear or hope; any such appeal would have been felt as all too human, too theatrical, and out of tune with the tenor of religious assurance which pervades the ensembles and leaves no room for spiritual and moral problems. The pictures make their appeal to the beholder not as an individual human being, a soul to be saved, as it were, but as a member of the Church, with his own assigned place in the hierarchical organization. The stress is not laid on the single picture in isolation that iscommon form to the beholder, since it follows a strict iconographic type, like the suras of the Koran in Islamic decoration, which all the faithful know by heart. The point of interest is rather the combination of the single 170 items of the decoration, their relationship to each other and to the whole. It is in this arrangement that we must look for the unique achievement of middle Byzantine decoration. The single pictures were more or less standardized by tradition; the ever-new problem for the theologian and for the artist was the building up of the scheme as a whole. This is true not only of the content of the pictures, but also of their visual qualities. . . . A majestic singleness of purpose runs right through the Byzantine schemes. Their authors seem to have had as their main aim to represent the central formula of Byzantine theology, the Christological dogma, together with its implications in the organization and the ritual of the Byzantine Church. There are no pictures which have not some relation to this central dogma representations of Christ in His various aspects, of the Virgin, of Angels, Prophets, Apostles and Saints arranged in a hierarchical order which also includes temporal rulers as ChristÕs vicegerents on earth. Historical cycles and subjects from the Old and the New Testaments, or from apocryphal and legendary writings, are inserted in this hierarchical system not so much for their inde­pendent narrative value as for their importance as testimonies to the truth of the central dogma. THE THEORY OF THE ICON Every single picture, indeed, is conceived in this sense, and middle Byzantine pictorial art as a whole draws its raison deitre from a doctrine which developed in connection with Christological dogma. This doctrine was evolved during the Iconoclastic contro­versy of the eighth and ninth centuries. The relation between the prototype and its image, argued Theodore of Studium and John of Damascus, is analogous to that between God the Father and Christ His Son. The Prototype, in accordance with Neoplatonic ideas, is thought of as producing its image of necessity, as a shadow is cast by a material object, in the same way as the Father pro­duces the Son and the whole hierarchy of the invisible and the visible world. Thus the world itself becomes an uninterrupted series ofimages which includes in descending order from Christ, the image of God, the Proorismoi (the Neoplatonicideas), man, symbolic objects and, finally, the images of the painter, all ema­nating of necessity from their various prototypes and through them from the Archetype, God. This process of emanation imparts to the image something of the sanctity of the archetype the image, al­though differing from its prototype ,cai-Õ oi~u~av (according to its essence), is nevertheless identical with it KcW i~rr6uÕrcwtv (according to its meaning), and the worship accorded to the image (r~pouic6vÕqa~s TqrIJTtIci7) is passed on through the image to its prototype.The Christological theme, however, dominated the doctrinal basis of Byzantine theory regarding images not only per analogiam but also in a more direct manner. One of the arguments against pictures and statues put forward by the Iconoclasts had been that any representation of Christ was impossible, since every representation (n~ptypa4n~) must either depict Him as a mere Man, thereby denying His Godhead and falling into the anathematized error of Nestorius; or with His two natures, divine and human, intermingled (~6ats~, thus following the heresy of Eutyches. The charge of heresy, however, was returued by the Iconodules, who maintained not only that it was possible to represent Christ without falling into heresy, but that denial of this, possibility was itself a heresy. Christ would not have manifested Himself in human form if that form were indeed unfit to receive and express the Divine nature. To deny that He could be represented in the form He took in His Incarnation was to doubt the Incarnation itself and with it the redeeming power of the Passion. The Incarnation could not be considered complete, or ChristÕs human nature genuine, if He were not capable of being depicted in the form of man. The fact that a picture of Christ can be painted furnishes a proof of the reality and completeness of His Incarnation. A painted representation of Christ is as truly a sym­bolic reproduction of the Incarnation as the Holy Liturgy is a reproduction of the Passion. The latter presupposes the former, and the artist who conceives and creates an image conforming to certain rules is exercising a function similar to that of the priest.Three main ideas of paramount importance for the whole sub­sequent history of Byzantine art emerge from this reasoning on the doctrine of images. First, the picture, if created in theright manner , is, a magical counterpart of the prototype, and has a magical identity with it; second, the representation of a holy person is worthy of veneration; thirdly, every image has its place in a continuous hierarchy.To achieve its magical identity with the prototype, the image must possesssimilarity (ravÕr6Õn~srij~ 6~oWx~r~os). It must depict the characteristic features of a holy person or a sacred event in accordance with authentic sources. The sources were either images of supernatural origin (dXupo~oh)ra), contemporary portraits or descriptions, or, in the case of scenic representations, the Holy Scriptures. The outcome was a kind of abstract verism, governed by a sacred iconography which laid down, enforced and preserved certain rules. In the case of representations of holy persons, this verism made for portraiture in the sense of attaching distinguishing features to a general scheme of the human face and form; in that of scenic representations, for plausibility in the rendering of an action or a situation. If this was done according to the rules themagical identity was established, and the beholder found himself face to face with the holy persons or the sacred events themselves through the medium of the image. He was confronted with the prototypes, he conversed with the holy persons, and himself entered the holy places, Bethlehem, Jerusalem or Golgotha.The second idea, that of the venerability of the icons, follows logically from that of magical identity.4 The image is not a world by itself; it is related to the beholder, and its magical identity with the prototype exists only for and through him. It is this that distinguishes the icon from the idol. To establish the relation with the beholder, to be fit to receive his veneration, the picture must be visible, com­prehensible, easy to recognize and to interpret. Single figures must be identified either by unmistakable attributes or by an inscription. So that they may receive their due veneration from the beholder they must face him, that is, they must be represented in frontal attitude; only so do they converse fully with the beholder (Fig. 6). In a scenic image, which likewise must be characterized by an inscription (to fix its v~roai-aws or meaning, which in this case is not a person but an event), everything must be clear for the beholder to perceive. Details must not detract from the main theme; the prin­cipal figure must occupy the most conspicuous place; meaning, direction and result of the action must be plainly shown; actors and counter-actors must be separated into clear-cut groups. The com­positional scheme which best answers these demands is the sym­metrical arrangement, which at the same time is in itself thesacred form par excellence.Frontality, however, cannot always be achieved in scenic repre­sentations its rigid observance by all the participants in a scene would make the rendering of an event or an action all but impos­sible. No active relationship between the figiires could be established z6. Virgin and Child with Saints, main apse, Torcello, Cathedral. Mosaic, Late izth Century (Alinari-Art Reference Bureau) under such a limitation, and the law of plausibility, the demand for authenticity, would thus be violated. This was indeed a dilemma for an art which did not know or at any rate recognize pictorial space. Apart from spatial illusionism, the most natural way of rendering an active relation between two or more figures on a flat surface would have been to represent them in strict profile. The figures would then have faced each other, their looks and gestures would have seemed to reach their aims. But this would have severed their relation with the beholder.5 The attempt was indeed made in such scenes as the An­nunciation, the Baptism, the Transfiguration, the Entry into Jeru­salem, the Crucifixion, the Doubting of Thomas and the Ascension scenes in which action counts for less than the representation of glorified existenceto depict at least the main figures in frontal attitudes. But in other scenes, where action is the main theme, this was impossible. For such cases, and for almost all the secondary figures in scenic representations, Byzantine art made use of a com­promise between the attitude appropriate to action, the profile, and the attitude appropriate to sacred representation, the full face. The three-quarter view, combining both attitudes, was introduced; and this even became the dominant mode of projection in Byzantine art. Its ambivalent character allows of either interpretation within the picture as a profile, in relation to the beholder as a frontal view.In this system there is hardly any place for the strict profile a figure so represented has no contact with the beholder. It is regarded as averted, and thus does not share in the veneration accorded to the image. Consequently, in the hierarchical art of icon painting, this aspect is used only for figures which represent evil forces, such as Satan at the Temptation, Judas at the Last Supper and the Betrayal. From the point of view of form, the face drawn in strict profile is for the Byzantine artist only half a face showing, as it does, only a single eye. It is drawn exactly like a face in three-quarter view in which the half-averted side has been suppressed. This method of con­structing a profile gives the face a curious quality of incompleteness. Formally, something is missingjust as the otherwise indispensable relation to the beholder is left out as regards the meaning. But the evil figures must not receive the venerating gaze of the beholder, and they themselves must not seem to be looking at him icono­graphic theory and popular fear of theevil eyeÕ~ go hand in hand. Outside the strictest school of Byzantine iconographv the pure profile is also, though seldom, used for secondary figures. Full hack views do not occur at all in the classical period of middle Byzantine art; for to the Byzantine beholder such figures would not bepresent at all.As a result, the whole scale of turning is toned down in classical Byzantine art. It is as if the figures were somehow chained to the beholder; as if they were forced as much as is compatible with their actions into frontal positions. The generally lowered key gives, on the other hand, a heightened importance to the slightest deviations from strict frontality. The eye, expecting frontal attitudes, registers deviations in posture and glance much more strongly than it would if frontality were the exception, as it is in Western art. The projection used in scenic images is, from the formal aspect, a qualified en face rather than a real three-quarter view.But even this three-quarter view, apparently, did not seem to the Byzantine artist an entirely satisfactory solution. The gestures and gaze of the figures still miss their aims they do not meet within the picture, half-way between figures engaged in intercourse, but in an imaginary point of focus outside, that is, in front of it. There is a dead angle between the actors in a scene, an angle which is not quite bridged even by oblique glances. The action takes on a stiff frozen air. To remedy this, to give plausibility and fluency to the repre­sentation, two correctives were applied, at first separately, in two different realms of Byzantine art, but from the twelfth century onwards more or less indiscriminately. On flat surfaces, especially in miniatures, ivories, and the like, movements and gestures were intensified in order to bridge the gap between the figures as the actors in the scene. In a field of art which made use of neither pictorial space nor psychological differentiation, gestures and movements could be intensified only, so to speak, from outside, by a heightening of tempo. Intensity of action was preferably conveyed by locomotion. The figures run towards each other with outstretched hands and flying garments. . . . There is a definite tendency in this method of rendt~ring action to point forward in time, to make the result of the action apparent together with the action itself, and so not only to connect the figures of one picture among themselves, but also to establish a relation between the successive pictures of a narrative cycle.This remedy, however, satisfactory and fertile as it was in illus­trative pictures of small size, was hardly applicable to monumental paintings on the grand scale. The violent movements would have seemed too undignified, the whirling forms too contorted and coin­plicated. Another means was therefore needed by the Byzantine decorators to bridge the dead angle and save the threatened co­herence. The ~olution they found was as simple as it was ingenious. They placed their pictures in niches, on curved surfaces. These curved or angular surfaces achieve what an even, fiat surface could not the figures which on a flat ground were only half-turned towards each other could not face each other fully without having to give up their dignified frontality or semi-frontality. Painted on opposite sides of curved or angular niches, they are actually facing each other in real space, and converse with each other across that physical space which is now, as it were, included in the picture. The curvature in the real space supplies what was lacking in the coherence of the image (Fig. 7).The firm position of the painted figures in physical space makes spatial symbols in the picture itself unnecessary, No illusion is needed in pictures which enclose real space, and no setting is required to clarify the position of the figures. The whole of the 7. Annunciation, Church of the Dormition. Daphni Mosaic in squinch. C. iion (Alinari-Art Reference Bureau) spatial receptacles (such the pictures really are) can be devoted to the figures themselves and to such motives as are required from the iconographic point of view. Restrained gestures and movements are sufficient to establish the necessary contact. A large part of the golden ground can be left empty, surrounding the figures with an aura of sanctity. This golden ground in middle Byzantine mosaics is not a symbol of unlimited space; it need not be pushed back, as it were, in order to leave sufficient space for the figures to act. The~Õ move and gesticulate across the physical space which opens up in front of the golden walls. The shape and the confines of this physical space are not dissolved, but rather stressed and clarified, by the solid coating of gold. The setting of the gold is close and firm, producing a metallic surface whose high lights and shades bring out the plastic shape of the niche.There is no need, in this formal system, for the figtires engaged in intercourse of whatever kind to approach close to each other. On the contrary, they had to be placed at some distance apart in order that they might be brought opposite each other by the curving of the ground. The resulting distances and empty spaces are filled with a tension, an air of expectancy, which makes the event depicted even more dramatic in the classical sense than violent action and gesti­culation, or a closely knit grouping, could have made it. The crÕsurx contribute also to the legibility, to the plausibility of the image. The main figure is clearly discernible, because comparatively isolated, and presents itself unmistakably as the main object of veneration.But the venerability of the icon did not affect its composition alone; it also influenced the choice of material. Controversy about thematter (i?vq) of the images played a large part in the Icono­clastic struggle. It was but natural that, to counter the arguments of the Iconoclasts regarding the incongruity of representing the Divine in common and cheap material, the Iconodules should have chosen the most precious material for this purpose. Mosaic, with its gemlike character and its profusion of gold, must have appeared, together with enamel, as the substance most worthy of becoming the vehicle of divine ideas. It is partly for this reason that mosaic played so important a part in the evolution of post-Iconoclastic painting, and indeed actually donfinated it. It allowed of pure and radiant colours whose substance had gone through the purifying element of fire and which seemed most apt to represent the unearthly splendour of the divine prototypes. ARCHITECTURAL AND TECHNICAL CONDITIONS These prototypes themselves, to the Byzantine mind, stand to each other in a hierarchic relation, and so their images must express this relationship. They must occupy their due place in a hierarchy of values in which the image of the All-Ruler occupies the central and most elevated position. Clearly, a hierarchical system of images based on the principles which governed the Byzantine ChurchÕs own organization could be fully expressed only through an architectural framework that furnished a hierarchy of receptacles within which the pictures could be arranged. A purely narrative sequence of pictures, in the Western sense, or a didactic scheme could be displayed on almost any surface in almost any arrangement. Whether it was used to decorate portals, fa~ades, interior walls or stained-glass windows did not greatly matter. But a Byzantine programme always needed a special framework, namely that in which it had grown up, and which it was developed to suit. This framework was the classical type of middle Byzantine ecclesiastical architecture, the cross-in-square church with a central cupola.6The shaping of this architectural type was a lengthy process, and the final solution was arrived at by several concurring paths. The essential idea seems to have been conceived as early as the sixth century. Architects with widely different traditional backgrounds approached the problem from different sides. . . . There is evidence of a conscious search for a final solution in accord with the liturgical needs and the ~sthetic ideals of the time. Local differentiations gave way before the quest for this ideal type; and, when finally elab­orated, it was never abandoned, and remained the basis of the whole of the subsequent development. Even changes of scale did not greatly affect the dominant idea. The final type, fully evolved by the end of the ninth century, was something strangely perfect, some­thing which, from the liturgical and from the formal points of view, could hardly be improved upon.7 This high perfection might have resulted in sterility, had not the central architectural idea been flexible enough to leave room for variation.The plan was, in short, that of a cruciform space formed by the vaulted superstructure of transepts arranged crosswise and crowned in the centre by a higher cupola. The angles between the arms of the cross are filled in with lower vaulted units, producing a full square in the ground-plan but preserving the cross-shaped space in the super­structure. Three apses are joined to the square on the east and an entrance hall (sometimes two) stands before it on the west. . . . The cupola always dominates the impression. Even the modern beholder directs to it his first glance. From the cupola his eye gradually descends to the horizontal views.This process of successive apperception from the cupola down­wards is in complete accord with the aesthetic character of Byzantine architecture a Byzantine building does not embody the structural energies of growth, as Gothic architecture does, or those of massive weight, as so often in Romanesque buildings, or yet the idea of perfect equilibrium of forces, like the Greek temple. Byzan­tine architecture is essentially ahanging architecture; its vaults ~ from above without any weight of their own. The columns are conceived ~sthetically, not as supporting elements, but as descending tentacles or hanging roots. They lack all that would make them appear to support an appropriate weight they have no entasis, no crenellations, no fluting, no socles; neither does the shape of the capitals suggest the function of support. This impression is not confined to the modern beholder it is quite clearly formulated in contemporary Byzantine as8 The architectonic conception of a building developing downwards is in complete accord with the hierarchical way of thought manifested in every sphere of Byzantine life, from the political to the religious, as it is to be met with in the hierarchic conception of the series of images descending from the supreme archetype.The cross-in-square system of vaults is indeed the ideal receptacle for a hierarchical system of icons. Each single icon receives its fitting place according to its degree of sanctity or importance. . THE ICON IN SPACE To describe these mosaics, en cased in cupolas, apsides, squinches, pendentives, vaults and niches, as flat, or two-dimensional, would be inappropriate. True, there is no space behind thepicture-plane of these mosaics. But there is space, the physical space enclosed by the niche, in front; and this space is included in the picture. The image is not separated from the beholder by theimaginary glass pane of the picture plane behind which an illu­sionistic picture begins it opens into the real space in front, where the beholder lives and moves. His space and the space in which the holy persons exist and act are identical, just as the icon itself is magically identical with the holy person or the sacred event. The Byzantine church itself is thepicture-space of the icons. It is the ideal iconostasis; it is itself, as a whole, an icon giving reality to the conception of the divine world order. Only in this medium which is common to the holy persons and to the beholder can the latter feel that he is himself witnessing the holy events and conversing with the holy persons. He is not cut off from them; he is bodily enclosed in the grand icon of the church; he is surrounded by the congregation of the saints and takes part in the events he sees. .If, however, the icons were to exist in, and to share, a space which is normally the domain of the beholder, it was more than ever necessary to place them in individual receptaclesin spatial units which are, as it were, excrescences of the general space. Moreover, since the images are not links in a continuous chain of narrative, they must not flow into one another they must be clearly separated and each must occupy its own place in the same manner as the events and persons they represent occupy distinct places in the hierarchical system. The formal means to this end is the separate framing of each single receptacle. The single units are set off either by their characteristic shapes as spatial units, especially in the upper parts of the building, or, in the lower parts, by being embedded separately in the quiet colour foil of the marble linings. This marble entablature with its grey, brown, reddish or green hues covers practically all the vertical surfaces of the walls in middle Byzantine mosaic churches, leaving for the mosaics only niches in which they are placed like jewels in a quiet setting. Nothing is more alien to the monumental mosaic decorations of these churches in the central area than the almost indiscriminate covering of the walls with mosaic pictures which is found in the twelfth century in Sicily, Venice and other colonial outposts of Byzantine art. In Byzantium itself the mosaics never lose the quality of precious stones in an ample setting. The icons never cease to be individually framed spatial units; their connection with one another is established not by crowded contiguity on the surface but by an intricate system of relations in space. THE IDEAL ICONOGRAPHIC SCHEME OF THECROSS-IN-SQUARE CHURCH These relations were governed, in the classical period of the tenth and eleventh centuries, by formal and theological principles. .We can distinguish three systems of interpretation which are found interlinked in every Byzantine scheme of decoration of the leading, centralized type.The Byzantine church is, first, an image of the Kosmos, symboliz­ing heaven, paradise (or the Holy Land) and the terrestrial world in an ordered hierarchy, descending from the sphere of the cupolas, which represent heaven, to the earthly zone of the lower parts. The higher a picture is placed in the architectural framework, the more sacred it is held to be. The second interpretation is more specifically topographical. The building is conceived as the image of (and so as magically identical with) the places sanctified by ChristÕs earthly life. This affords the possibility of very detailed topographical her­meneutics, by means of which every part of the church is identi­fied with some place in the Holy Land. The faithful who gaze at the cycle of images can make a symbolic pilgrimage to the Holy Land by simply contemplating the images in their local church. This, perhaps, is the reason why actual pilgrimages to Palestine played so unimportant a part in Byzantine religious life, and why there was so little response to the idea of the Crusades anywhere in the Byzantine empire. It may also account for the fact that we do not find in Byzantium reproductions of individual Palestinian shrines, those reproductions of the Holy Sepulchre, for instance, which played so important a part in Western architecture and devotional life. .The third kind of symbolical interpretation was based on the Calendar of the Christian year.10 From this point of view, the church is animage of the festival cycle as laid down in the liturgy, and the icons are arranged in accordance with the liturgical sequence of the ecclesiastical festivals. Even the portraits of the saints follow to some extent their grouping in the Calendar, and the arrangement of larger narrative cycles is frequently guided by the order of the Pericopes, especially as regards the scenes connected with Easter. Thus the images are arranged in a magic cycle. The relationship between the individual scenes has regard not to thehistorical time of the simple narrative but to thesymbolic time of the liturgical cycle. This cycle is a closed one, repeating itself every year, during which, at the time of the corresponding festival, each image in turn comes to the front for the purpose of veneration, to step back again into its place for the rest of the year when its magic moment has passed. The profound contrast between this conception of time and that implicit in Western decorative schemes is obvious in the latter a series of scenes illustrates an historical sequence of events, with its beginning and end clearly marked and with a definite direction parallel with the unrolling of the story. In the strict arrangement of Byzantine decorations the time element is symbolical; it is inter-linked with the topographical symbolism of the building, and therefore closely connected with the spatial element. -The flow of time is converted into an ever-recurring circle moving round a static centre. These two conceptions of time correspond to the two dominant architectural types the Western to the basilican type,11 with its rhythmic movement from entrance to apse, from beginning~ to end; the Byzantine to the domed centralized building which has no strongly emphasized direction, and in which the movement has no aim, being simply a circular motion round the centre.All three Byzantine systems of interpretation, the hierarchical cosmic, the topographical and the liturgico-chronological, are so closely accommodated to the dominant architectural type of the cross-in-square church that they must, in fact, have been elaborated for such a building. Only within this framework could a scheme devised after these principles be satisfactorily placed. Every attempt, therefore, to adapt such a programme to other types of architecture must have met with great difficulties, and must con­sequently have resulted in a weakening of the original concepts, as can actually be seen in the provinces. THE THREE ZONES The most obvious articulation to be observed in a middle Byzantine mosaic decoration is that which corresponds to the tri­partition into heaven, paradise 6r Holy Land, and terrestrial world. Three zones1 can be clearly distinguished first, the cupolas and high vaults, including the conch of the apse; second, the squinches, pendentives and upper parts of the vaults; and thirdly, the lower or secondary vaults and the lower parts of the walls. These three zones are, in most cases, separated by plastic cosmetesnarrow bands of carved stone or stucco which run round the whole edifice.The uppermost zone, the celestial sphere of the microcosm of the church, contains only representations of the holiest persons (Christ, the Virgin, Angels) and of scenes which are imagined as taking place in heaven or in which heaven is either the source or the aim of the action depicted. Byzantine art from the ninth to the end of the eleventh century made use of only three schemes of cupola decor­ation the Ascension, the Descent of the Holy Ghost, and the Glory of the Pantocrator, the All-Ruler. This peculiarity distinguishes the strict scheme of the Middle Ages from early Byzantine as well as from Italo-Byzantine decoration. In the five cupolas of the Justinianic church of the Apostles in Constantinople,Õ for instance, there had been five different representations, each forming part of the narrative cycle which filled the whole church. After the Icono­clastic controversy, however, and in connection with the subsequent emergence of the symbolic interpretation of the church building, the cupolas were strictly set apart from the narrative cycle. From the ninth century onwards they contained only representations in which the narrative character had been displaced entirely by the dogmatic content. The three themes above-mentioned dominated Byzantine cupola decorations after the Iconoclastic controversy to such an extent that others were scarcely thinkable; even the small cupolas of entrance halls were decorated with them. . .The second of the three zones of the Byzantine church is dedi­cated to the Life of Christ, to the pictures of the festival cycle. It harbours the monumental calendar of the Christological festivals and is the magical counterpart of the Holy Land. The cycle of feasts was gradually developed by selection from an ample narrative series of New Testament scenes. It is very probable that the decorations which immediately followed the re-establishment of icon worship did not include any festival icons in the naos. But the austere ideal of the early post-Iconoclastic period was relaxed in the course of the tenth and eleventh centuries. . . . The growth of the festival cycle can also be followed in contemporary ecclesiastical literature there the number rises from seven to ten, twelve, sixteen and even eighteen pictures, the full development being reached from the twelfth century onwards.Õ4 The classical cycle of the eleventh century comprised, at least in theory, twelve feasts, the Dodekaeorta; Annunciation, Nativity, Presentation in the Temple, Baptism, Transfiguration, Raising of Lazarus, Entry into Jerusalem, Cruci­fixion, Anastasis (Descent into Hades), Ascension, Pentecost and Koimesis (Death of the Virgin). To this series were frequently added, in pictorial cycles, a few images which elaborated the story of ChristÕs Passion, namely the Last Supper, the Washing of the ApostlesÕ Feet, the Betrayal of Judas, the Descent from the Cross and the Appearance to Thomas. Other developments were attached to the story of ChristÕs infancy (the story of His parents, the Adoration of the Magi, the Flight into Egypt, etc.) and to that of His teaching (the cycle of the miracles and parables). .The third and lowest zone of centralized decorations does not contain any scenic images single figures alone make up theChoir of Apostles and Martyrs, Prophets and Patriarchs who fill the naos with their holy icons.15 These figures are distributed in accordance with two iconographical principles which intersect each other one that of rank and function, the other that of calendrical sequence. It is the former of these which predominates. Sainted priests and patriarchs are placed in or near the main apse, in a hierarchical order which descends from the Patriarchs of the Old Testament, by way of the Prophets and the Doctors of the first centuries of Christianity, down to the humble priests of the Eastern Church. The Martyrs fill the naos, arranged in several groups the holy Moneyless Healers (the Anargyroi) next to the sanctuaries, the sacred Warriors on the pillars and the arches of the central cupola, and the rest mostly in the transept, distributed in groups according to the dates of their festivals in the liturgical calendar. The third category comprises the holy Monks, who are placed in the western part of the church, guarding the entrance of the narthex and the naos. Holy women and canonized emperors are depicted in the narthex. But this order is by no means rigid; it allows of variation according to the dedication of the particular church and to its architectonic type. . . . An eternal and holy presence is manifest in the paintings of the highest zone, to the suppression of all narrative and transient elements. There, the timeless dogma is offered to the contemplation of the beholder . . . a sacred world, beyond time and causality, admitting the beholder not only to the vision but to the magical presence of the Holy. In the middle zone the timeless and the historical elements are combined in accordance with the peculiar character of the festival icon, which simultaneously depicts an historical event and marks a station in the ever-revolving cycle of the holy year. . . . Isolated as holy icons and, at the same time, related to their neighbours as parts of the evangelical cycle, the paintings in the second zone are half picture and half spatial reality, half actual scene and half timeless representation. But in the lowest stratum of the church, in the third zone, are found neither narrative scenes nor dogmatic representations. The guiding thought in this part of the decorationthe communion of All Saints in the Churchis realized only in the sum of all the single figures. They are parts of a vast image whose frame is provided by the building of the church as a whole. NOTES ~J. Sauer, Die Symbolik des Kirchengebaudes und seiner Ausstattung in der Auffassung des Mittelalters, Freiburg i. B., 10.For a summary of this doctrinal controversy, see K. Schwarzlose, Der Bilder­streit, em Kampf der griechischen Kirche urn ihre Eigenart und Freiheit, Gotha, 180; L. Br~hier, La querelle des images, Paris, 104; N. Melioransky,Filosofskaya storona ikonohorchestva, Voprosy Filosofli, etc. II, 107, p. 14 if; L. Duchesne,LÕiconographie byzantine dans un document grec du IXe s., Roma e Oriente, vol. V, 1111, pp. if., 7 if., 4 if.; A. v. Harnack, Dogmengeschichte, Tiibingen, 1, p. 75 if.; C. A. Ostrogorski,La doctrine des saintes icones et le dogme christologique (Russian), Seminariuin Kondakovionum, I, Prague, 17, p. 5 if.; Idem,Die erkenutnistheoretisehen Crundlagen des byzantinisehen Bilderstreites (Russian with German r~sum6), Ibid., LI, Prague, 18, p. 48 if.; Idem, Studien zur Ceschichte des byzantinischen Bilderstreites, Breslau, 1; Idem,Rom und Byzanz in Kampfe um die Bilderverehrung (Russian with German risum~), Sem. Kondak., VI, Prague, 1, pp. 7 if.; E. J. Martin, History of the Iconoclastic Controversy, London, 10; C. Ladner,Der Bilderstreit und die Kunstlebren der byzantinisehen und abendlandischen Theologie, Zeitschrift frr Kirchengeschichte, III, F., I, vol. 50, 11, p. 1 if.; V. Grumel,R~cherches r6centes sur lÕiconoclasme, Echos dÕOrient, XXIX, 10, p. if.What follows here is a very simplified summary of the main Christological arguments used in the controversy.~ thought can be traced hack to the writings of Germanos, at the end of the seventh century. See Ostrogorski, La doctrine, etc., bc. cit., p. 6.~ ideas, that of magical identity and that of venerability, had become firmly established in one branch of popular religions art in the fifth and sixth centuries, long before the beginning of the Iconoclastic controversy. See K. Holl,Der Anteil der Styliten am Aufkommen der Bilderverehrung, Philothesia, P. Kleinert zu seinem 70. .Geburtstag, Berlin, 107, p. 54 if. The popular belief was that the spiritual force of the venerated Stylites and their power to aid were immanent in their representations. This seems to have been the origin of the belief in the miracle-working power of images.~ problem is similar to that of representing an action on the stage. But there the solution is renderÕed easier by the fact that the figures are in motion.more recent bibliography on this subject will be found in the articleKreuzkuppelkirche, by W. Zaloziecky, in WasmuthÕs Lexikon der Baukunst, and in various papers by N. Brunov (Byz. Zeitschrift, 7, 17, p. 6 if.; , 110, p. 48; 0, 10, p. 554 if., etc.).~ things, indeed, have kept their form so perfectly and unchangingly as the Byzantine cross-in-square church. An analogy from a different field may illustrate this stationary perfection and completion the violin, whose shape, once perfected, could not be improved upon. Its form is not affected by its scale, whether simple violin or double-bass, just as the form of the Byzantine church remains the same throughout its whole range, from tiny chapel to vast cathedral.8 See, for example, the 18th Homily of Gregory of Nazianzus, and ProcopiusÕs description of the Haghia Sophia in Constantinople.~ Simeon of Thessalonike, in Migue, Patrologia Graeca, tom. 155, col. 8 if. 10 The sources of this interpretation are quoted in C. Millet, R&herches, sur lÕiconographie de ULvangile, Paris, 116, p. 5 if.~ the Western conception, see the writings of A. Schmarsow, especially hisKompositionsgesetze in den Reichenauer Wandgemalden, Rep. fur Kunstwiss., vol. XXXVII, 104, p.61 if., and Kompositionsgesetzein der Kunstdes Mittelalters, Leipzig, 115.1 This division of the architectural decoration into horizontal zones is in strict accordance with Byzantine and early Christian, as opposed to antique, cosmog­raphy. See D. Ainalov, Ellenisticheskiya osnovy eizantiyskago iskusstva, St. Petersburg, 100; and Rep. fhr Kunstwiss., XXVI, 10, p. 6.A. Heisenberg, Grabeskirche undApostelkirche, II, Leipzig, 108. The Pantoc­rator programme of the central cupola was the result of later changes. See N. Malicky,Remarques sur la date des mosaiques de lÕ6glise des Stes Ap6tres k Constantinople, Byzantion, III, 16, p. 1 if. with bibliography.C. Millet, R&herches, op. cit., p. 16 if., with texts.After PhotiusÕs description of the Nea of Basil I. See 0. Wulif, Altchristliche und byzantinische Kunst, II, Potsdam, 14, p. 551.


Please note that this sample paper on art history paper is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on art history paper, we are here to assist you. Your persuasive essay on art history paper will be written from scratch, so you do not have to worry about its originality.


Order your authentic assignment and you will be amazed at how easy it is to complete a quality custom paper within the shortest time possible!


Thursday, November 12, 2020

WoodStock

If you order your cheap custom paper from our custom writing service you will receive a perfectly written assignment on WoodStock. What we need from you is to provide us with your detailed paper instructions for our experienced writers to follow all of your specific writing requirements. Specify your order details, state the exact number of pages required and our custom writing professionals will deliver the best quality WoodStock paper right on time.


Out staff of freelance writers includes over 120 experts proficient in WoodStock, therefore you can rest assured that your assignment will be handled by only top rated specialists. Order your WoodStock paper at affordable prices with cheap custom writing service!


When it comes to music, since its contraception, each generation has had something to celebrate. In 16, because of the need to celebrate, a three day, muddy, drug induced haze in Sullivan County, New York that became known as Woodstock was born. The Woodstock '6 festival has evolved from a national concert to promote peace, love and social prosperity to the Woodstock ' show which was a world wide music event that was focused around commercialism, greed, selfishness, and the attempt to re-create a time of music and peace that happened to turn into one of the greatest musical concerts in the history of music. In a viable effort to re-create the original Woodstock for a new generation in 1, there were some similarities that attempted to stay true to its historical roots ,while there were many differences making the thought of Woodstock ' into something totally different for today's generation. Through much controversy and many differences, there were some similarities that shined through without question. The tribute factor of both shows is evident. The 16 show was a tribute to peace, love, and social prosperity; and it was conceived by many as a tribute to the generation. Though the war was in full effect at that time, the people had it in their heads that it was still a good time to celebrate and come together to as one to spread love and peace everywhere. The 16 show was considered to be the end of the hippie era and the beginning of something new after the war. Many of the performers were dedicated to the anti-war campaign and over whelming patriotism.


Custom Essays on WoodStock


The show began at 507pm Eastern Daylight Savings time on August 15, 16. After some rearranging of the lineup, it came to be that Richie Havnes opened the show, followed by such artists as Country Joe McDonald, Tim Hardin, Ravi Shankar, Joan Baez, and Sly and the Family Stone. The set was to end at 00am with The Who. Havnes had to play for almost three hours because other acts had not arrived. While he was playing his last song, "Freedom", a US Army Helicopter arrived with the other acts. Saturday's lineup included some of music's greatest. The Grateful Dead, Credence Clear Water Revival, Janis Joplin, Santana, and Jefferson Airplane were among the many that took part. One of the most memorable performances of the entire show was The Great Jimi Hendrix playing "The Star Spangled Banner" on his electric guitar at 00 Monday morning. The anti- war aura that was already present at the festival was now even more because of that. The ' show started in a very similar manner with Kid Rock playing Jimi Hendrix's "Star Spangled Banner" at the opening of his set. That, too many, was an impressive attempt to give respect to the late and great. Hendrix was remembered by many artists and bands at the show. The Red Hot Chili Peppers covered his song "Fire". Tammy Rae gave tribute to the late Janis Joplin by performing her song "Mercedes Benz" that seemed to be a crowd favorite. The organizers, in hopes to re-create some of the nostalgia of the first show, brought some artists that were around during the first show and that era, such as Santana (who has performed at all three Woodstock shows), James Brown, George Clinton, and Aerosmith, who did not perform at the '6 show but attended, and ended up playing at both the '4 and the ' shows. As time went on after the '6 show, people tried to create shows that would be bigger and better than Woodstock. In 170, The Rolling Stones organized a show they dubbed "Woodstock of the west" in Altamont, California. However. Unlike the peaceful atmosphere at Woodstock, the Altamont show turned deadly when the Hells Angels biker gang was hired as security and beat a black man to death in the crowd. This was not the only show to try to re-create or live up to the original Woodstock. In 14, they tried again making another Woodstock, however this show wasn't all it was cracked up to be. A few months after Woodstock '4 had wrapped up; another show was organized in hopes to beat the success of the '4 show. This show was called "Lollapalooza". It was a weak effort to surpass the '4 show and was certainly not even close to the '6 show. After the ' show, the large, outdoor concert atmosphere with numerous bands and performers seemed to take on a large following and became very popular among then new generation. After noticing this, a 40 city tour, sponsored by Vans Shoes was put together involving 0-5 bands that became the Warped Tour. This tour is still happening today and is extremely popular among teens and young people of today's generation. After the "rival" shows came to be, it became apparent that like in 16, the new generation was accepting variety and liking it. After looking at the comparisons of these two shows, there are many differences as well. One major difference was the celebration fact. In 16, the generation was celebrating love, peace and the end of the hippie era. In 1, there was nothing to celebrate. They used the ending of the millennium and the beginning of a new one to be their reason to celebrate. In 16, it was a time where they were coming off the era of the "British Invasion", one of the greatest eras in music history. In 1, yes, we were coming off what some would call the "second greatest rock era" being the grunge/alternative wave. However, the most popular genre of music at that time was the newly born rap/rock, introducing new artists such as Limp Bizkit and Insane Clown Posse, and the fathers of rap/rock, Rage Against the Machine. After two years though, the rap/rock genre wasn't totally out of the mainstream, but it was definitely not the most popular. Another huge difference was the crowds at both shows. At the '6 show the crowd was mellow, laid back, and kind of doing their own thing, where as at the ' show, the crowd became violent and destructive causing mass chaos. The '6 show was very laid back, peaceful, and happy. This was a reflection of the people of that generation and the culture of that time. Things were taken in stride and put to rest the easiest, painless way possible. They were already against the war, so instead of mirroring the war back at home, they decided that peace and love were the answers. However, in today's society, that is not the same theory. At the ' show, after days of being in the sweltering heat and blistering sun, and having bands like Sugar Ray cancel on the day they were supposed to play, things got out of control. The security was useless trying to stop a powder keg of rage ready to blow. Fires were started, cars were flipped, fences were torn down, and everything was vandalized. This was not the ideal celebration of love, happiness, and music the original Woodstock '6 organizers had envisioned. This was out of control chaos that left 8 women with miscarriages, numerous rapes, burns, and many broken bones. If the people of the earlier generation were about promoting peace and love, because that's how the culture was at that time, does that mean that the people of our generation are violent, selfish, greedy, and destructive? The ' show had an impact on many who either attended or watched on pay-per-view (for $8. for the full days live). For the ones who were there, they thought it was a good time, because the biggest acts of that time were there and everyone seemed to enjoy themselves. When the madness started, they were just glad to be out alive. The people who watched the show from their homes had different views on the subject. After speaking with some people who attended the first Woodstock in 16, some who attended in 14 and some who attended in 1, and some who watched it from home, it seemed that those who were in attendance at the '6 show and the ones who watched it at home had the same thoughts, "They shouldn't have tried to re-create something so wonderful. Like the saying goes." If it ain't broke, don't fix it." After doing research on this topic, I have learned a lot about both shows and the similarities and differences they had, and I now feel more educated about on of the greatest events in history, and the attempt to re-create that.


Please note that this sample paper on WoodStock is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on WoodStock, we are here to assist you. Your cheap college papers on WoodStock will be written from scratch, so you do not have to worry about its originality.


Order your authentic assignment from cheap custom writing service and you will be amazed at how easy it is to complete a quality custom paper within the shortest time possible!