Hypothetical population Essay Example | Topics and Well Written Essays - 750 words

Theoretical populace - Essay Example All things considered, the hereditary harmony thought shapes an essential guideline or rule of populace hereditary qualities, which gives a standard to deciding hereditary change. The Hardy-Weinberg balance idea has an assortment of names, which incorporate HWP, Hardy-Weinberg law, or HWE. In spite of the guideline being relevant generally in theoretical cases, the conditions of the standard can be utilized on a very basic level to decide fundamental however difficult to-gauge realities in regards to a populace. For a situation where mating is by some coincidence (arbitrary) in an immense populace having no troublesome conditions, the guideline figures that both allele and genotype frequencies will stay steady inferable from the way that they are in balance (Nature Education). Expecting that the Hardy-Weinberg harmony presumptions are met the estimation for the accompanying speculative populace is resolved. p2 in this condition will be equivalent to the part (portion) of the populace that is homozygous for p and q2 being equivalent to the division of the populace that is homozygous for q while 2pq equivalents the portion of the populace that shapes the heterozygotes. Utilizing the data from the figuring to clarify the events in the speculative populace, it is understood that the latent quality much of the time is never lost from a given populace independent of how small the quality is spoken to. Consequently, quality proportions and quality frequencies in a haphazardly rearing populace as a rule stay consistent from a solitary age to another. Advancement involves changes inside the populace genetic stock. In any case, in Hardy-Weinberg balance a populace demonstrates no specific change. What the standard recommends is that populaces can keep up an inconstancy repository so that on the off chance that the future conditions need it, at that point the genetic supply changes. For a situation where the passive alleles were vanishing persistently, the populace would become homozygous soon. Hence, under the states of

Minoan and Mycenean Cultures Free Essays

In looking at the way of life of the Minoans and the Myceneans, it is ideal to recognize first where they live. The Minoans are occupants of the islands off the Aegean Sea, for example, Crete and Santorini. Maybe the best fortune they have ever constructed was the royal residence of Knossos which they secured with frescoes which are wet yet shockingly nitty gritty. We will compose a custom paper test on Minoan and Mycenean Cultures or on the other hand any comparable subject just for you Request Now The frescoes delineate the lifestyle of the Minoans which was for the most part reliant and impacted by the ocean. The artistic creations comprises for the most part of ocean animals, for example, dolphins, ocean winged animals, anglers with sizeable gets and ladies wearing lovely dresses and pearl pieces of jewelry which were likely reaped from the ocean. The Myceneans then again lived Tiryns, a mountain-watched city. They incline toward war to expressions since they are a country of warriors. They fabricated high passages to guard their city from potential assaults of others. Their lifestyle is appeared in the changed drawings, weavings and improvements on containers, gold cups, knifes and different weapons. The Myceneans were an influential people who got a kick out of the chance to battle however exchanged with others for materials that are not indigenous to their region. They exchanged with the Egyptians for gold and like the last mentioned; they made demise veils of their dead rulers. The Minoans and the Myceneans, while contrasting in a great deal of viewpoints, were similar as in their urban communities are vigorously safeguarded. One is encircled by the oceans while the other by mountains. This affection for fortresses more likely than not been achieved by encounters and occurrences of assaults originating from brutes and privateers who should take the fortunes and gold of these individuals. The two societies, as well, have high respect for their lords and rulers. Step by step instructions to refer to Minoan and Mycenean Cultures, Papers

The Most Important Book of My Reading Life

The Most Important Book of My Reading Life This is a guest post by our current Rioter in Residence, Kevin Smokler. Kevin  is the author of the essay collection  Practical Classics: 50 Reasons to Reread 50 Books you Haven’t Touched Since High School  (available now from Prometheus Books) and the editor of  Bookmark Now: Writing in Unreaderly Times, A San Francisco Chronicle Notable Book of 2005. His work has appeared in the LA Times, Fast Company, Paid Content, The San Francisco Chronicle, Publishers Weekly and on National Public Radio. Follow him on  Twitter  @weegee. _________________________ And The Band Played On by Randy Shilts, the definitive look at the first decade of the AIDS epidemic, was published in 1987. Shilts, national correspondent of the San Francisco Chronicle and the paper’s first openly gay staff member, had spent four years in research and reporting, accruing personal debt and publisher rejection. Today And the Band Played On has sold nearly a million copies, won fistfuls of awards, and was made into an HBO movie in 1993. In an assessment, historian Gary Wills wrote, “This book will be to gay liberation what The Feminine Mystique was to early feminism and Rachel Carsons Silent Spring was to environmentalism. It is also the most important book of my reading life. Had I not woken up, I would have missed it entirely. In the fall of 1993, I was twenty years old, a junior in college, hacking my way through a particularly cold autumn in Baltimore. I had declared my major “Writing Seminars,” which is just “creative writing” said with pretension. Reading was an activity assigned by professors, and reading for fun I had given up nearly 6 years before. I had loved books my entire life, but arriving at a hyper-competitive high school and being a hyper-ordinary teenage boy, I was more interested in my friends and girls and looping around town in a used Volvo I had inherited along with a learner’s permit. I also was angry that, thanks to the educators who looked out for me, books had gone from something fun to something assigned, dissected, and term-papered upon. I was mad at them for it and, by extension, mad at books. I was an idiot and a brat. In that cold autumn of 1993, my roommates were busily looking at medical school catalogs and preparing a confident march into the next phase of their lives. I had no idea what mine would be. Terrified of the end of school only eighteen months away, I had no time for any book or anything else that didn’t hold the answer to my future. I was lonely, confused, and scared. I had grown up with AIDS on the nightly news. Rock Hudson had already died from the disease, as had Queen lead singer Freddie Mercury, a personal hero. Rudolph Nureyev and Arthur Ashe had perished from it earlier that year. The HBO movie of And the Band Played On had just been released. I had not seen or heard of it. In early November, shortly after midterm exams, a friend loaned me the book. I do not remember why. In fact I remember little other than her saying, “You must read this” and “it’s easy. The chapters are short,” which was true. When I gave the usual argumentsâ€"too busy, lack of interest, mystification at reading being pleasure and not punishmentshe looked at me and asked something no one had before or has since. “I’m asking you to read this, to make time. This book is that important to me.” What she was really saying was, “If we are as good of friends as we say we are, read this. You will understand who I really am.” I set down the huge, intimidating book next to my bed, about the size and thickness of a TV dinner, and did as I was asked. I read one chapter, two to five pages, each night. Sometimes only a paragraph before the excuses came.   Finishing took the remainder of the school year and the first few weeks of summer. I did not fail out of school, nor did I miss out on anything I thought I should be doing instead. The book did not hold the answer to my future, but when I finished, through the anger, the shock, and the sorrow, what I said, out loud to the same empty room where my friend had first handed me the book, was this. “This is what I’ve been missing.” I have not stopped reading since. I owe And the Band Played On and Randy Shilts my whole adult life. This book has played some part in why I became a writer, why I live in San Francisco, why I value the written word the way that I do. More than that, it reminds me that we live our lives amongst others, and we may share nothing with them but our common makeup as a species. I was not an AIDS sufferer and didn’t know any AIDS sufferers. I was too young to understand the extent of the injustice being perpetrated against those who had the disease in the time period Randy Shilts covered. I found out about the displaying of the AIDS Quilt on the Mall in Washington in 1996 the day after it happened. Still, I reread And The Band Played On every few years. I’ve given every important person in my life a copy. It is the only answer I have for my most important book. And were it up to me, every high school student would be given a copy too, so they can witness its power and that of books without the same ignorance and resentment of them I had. And each year, I leave a copy of it at the AIDS Memorial Grove in San Francisco in honor of Randy Shilts, who perished from the disease in 1994. We are all busy people who must make time to read. It is worth asking why we would spend our time reading 650 pages on a disease three decades old that still kills hundreds of thousands of people a year, but who are now mostly poor, brown, and far away, people we will never know. My best answer: I believe that great literature (and music, and film, and theater) is exhilarating no matter how sad its subject. It reminds us of the bottomlessness of human creativity and passion, of what we can accomplish, of how rich our stories are, of genius like Randy Shilts’, and of how great books can free us from our own sillier, smaller selves. Like a thaw after a long winter, great books  remind us of what it means to be alive.   Every time I reread And the Band Played On, even all these years later, I need that reminding more. This piece was adapted from Kevin Smoklers Practical Classics, available now. 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Colors In The Great Gatsby - Free Essay Example

Sample details Pages: 2 Words: 473 Downloads: 6 Date added: 2019/03/26 Category Literature Essay Level High school Tags: The Great Gatsby Essay Did you like this example? The Great Gatsby, written by F. Scott Fitzgerald in 1925, is often considered one of the greatest American novels of all time. The storyline, and the intricate weaving of the writers own thoughts and ideas into the book are quintessential to the development of the story. Often overlooked, however, is Fitzgeralds usage of simple themes to convey larger ideas. In a prime example of such, Fitzgerald uses colors to convey personality, thoughts and feelings, and background. The usage of colors including green, white, yellow, and blue can portray what a person is really like under their facade. Green is used throughout the book, and is a metaphor for multiple things. In real life, the spring is short, green, full of life, and is considered one of the best times of the year by many. In the actual story, however, the recurrence of the color green does not represent this rebirth. Instead, Jay Gatsby spends his nights looking across the Long Island Sound at a faint green light on the other side. The light is at the end of Daisy Buchanans dock, an ex lover of Gatsbys, and he sees the light, as well as Daisy, as something he can never reach. A notable addition to this can be drawn from the fact that Gatsby also seems green with envy at Tom Buchanan, Daisys husband. Green is the color of money, and it can be drawn from this that green can be used to allude to the things which Gatsby values most in his life. Gatsby tries his whole life to reach what he believe will make him happy, which are represented by the green in the story, mainly Daisy and the green light, green money, and th e green grass on the grounds of his house. Don’t waste time! Our writers will create an original "Colors In The Great Gatsby" essay for you Create order Another prominent color used throughout the book is white. White occurs when Fitzgerald is trying to convey a air of purity and beauty. The color is closely associated with women, specifically Daisy, as a daisy is a white flower is often used to portray innocence and fertility. The first time Daisy and Jordan are described in the story, they are both wearing white, which is meant to convey their innocence. At Gatsbys party, Fitzgerald describes one of the movie stars as a scarcely human orchid of a woman who sat in state under a white plum tree, (Fitzgerald 104). This furthers the usage of white to describe beauty and purity, also with the description of the woman as an orchid, a fragile white flower. Despite the beauty of the color white as described in the story, the people described as white are actually very ugly on the inside. This is evidenced as Daisys toxic and manipulative personality. It shows how Fitzgerald is trying to tell the reader about the dangers and the reality of many people in the upper class.

Compare And Contrast When I Heard At The Close Of The Day...

Happiness is sought by many, but what one person defines as happy may differ from what another person defines as happy, and people find this feeling in many different places and ways. In his poems â€Å"When I Heard at the Close of the Day† and â€Å"The Sleepers†, Walt Whitman relates one’s happiness and general well-being to one’s environmental and societal circumstances using literary devices, demonstrating how people’s surroundings can positively or negatively influence their mood. In both â€Å" When I Heard at the Close of the Day† and â€Å"The Sleepers†, Whitman relates happiness to environmental and societal factors using imagery, repetition and contrast. In â€Å"When I Heard at the Close of the Day†, Whitman uses literary devices such as contrast and†¦show more content†¦Additionally, when Whitman is happy, it tends to be daytime or close to it, for he speaks of how he â€Å"rose at dawn from the bed of perfect health† and other similar things, contrasting with night, which seems to be linked to dissatisfaction. Finally, there is a motif of nature throughout the poem, which also has a positive influence on Whitman’s joyousness, for when he â€Å"inhale[s] the ripe breath of autumn†, â€Å"wander[s] alone over the beach..laughing with the cool waters† and lays in the â€Å"autumn moonbeams†, he is happy, which is shown with words like â€Å"laughing† and with the generally joyous, relaxed tone. Overall, in â€Å"When I Heard at the Close of the Day†, Whitman’s happiness is positively influenced by nature, being with people who truly care about him and daytime, a nd it is negatively influenced by nighttime and only being recognized for trivial accomplishments by those who do not truly know him. In â€Å"The Sleepers†, Whitman relates his happiness, and more specifically his well-being, to societal and environmental factors through repetition, imagery and contrast. In the poem, he repeats several words, specifically sleep, dream, night and beautiful. Sleep and night are repeatedShow MoreRelatedLiterary Terms3784 Words   |  16 Pagesof culture. An example is Sandra Cisneros Straw into Gold, which is an allusion to the folktale about Rumpelstiltskin. Example: I have seen my head . . . brought in upon a platter is an allusion to the execution of St. John the Baptist. Example: In the room women come and go, talking of Michelangelo is an allusion the famous artist Michelangelo. Example: No, I am not Prince Hamlet is an allusion to Shakespeares play, Hamlet. Please write two sentences, each of which uses an allusion.Read MoreEssay on 103 American Literature Final Exam5447 Words   |  22 Pagesï » ¿Final Exam I. Multiple choice: 1% x 30 = 30% 1865-1914 1. The novels and short stories of Henry James and Edith Wharton tended to focus on (A) the tragic outcomes of impoverished characters living in industrialized urban wastelands. (B) the ordeals of isolated characters living as survivalists in the sparsely populated hinterlands of the United States. (C) the inner psychological lives of privileged upper-class characters. (D) the exploits of characters with startling accomplishments and impressiveRead MoreStylistic Analysis10009 Words   |  41 Pagespoems; 6) to give general characteristics of poetic methods of D.H. Lawrence, H.W. Longfellow, R. Burns, Ch. Kingsley, B. Googe. 7) to provide detailed analysis of the stylistic devices employed by the poets in their verses; 8) to give the close observation of the meanings of separate words and word combinations as well as of the significations of the various sentences and supra-phrasal units. So, the object of the paper is poetry by above mentioned poets. The subject is the main themesRead MoreLangston Hughes Research Paper25309 Words   |  102 PagesIn 1919, when Langston Hughes was seventeen years old, he spent the summer with his father, Jim Hughes, in Toluca, Mexico. Langston had not seen his father since he was a small child, and he was excited about making the trip. However, during this visit, no affectionate bond would develop between Langston and Jim. Jim Hughes was a cold, difficult man, who was driven by ambition to make money and achieve respect. He had moved to Mexico to avoid segregation and racial injustice in the United StatesRead MoreInnovators Dna84615 Words   |  339 Pagessuccessful innovators exhibit common behavioral habits—habits that can boost anyone’s creative capacity.† author, e 7 Habits of Highly E ective People and e Leader in Me â€Å"Having worked with Clayton Christensen on innovation for over a decade, I can see that e Innovator’s DNA continues to stretch our thinking with insights that challenge convention and enable progress in the important cause of innovation . . . so critical to competitiveness and growth.† retired Chairman of the Board andRead MoreManagement Course: Mba−10 General Management215330 Words   |  862 PagesContents Feigenbaum−Feigenbaum †¢ The Power of Management Capital 1. New Management for Business Growth in a Demanding Economy 1 1 Text Jones−George †¢ Contemporary Management, Fourth Edition I. Management 17 17 2. The Evolution of Management Thought Hughes−Ginnett−Curphy †¢ Leadership, Fifth Edition I. Leadership is a Process, Not a Position 51 51 70 1. Leadership is Everyone’s Business 2. Interaction between the Leader, the Followers the Situation Cohen †¢ Effective Behavior in OrganizationsRead MoreManaging Information Technology (7th Edition)239873 Words   |  960 PagesOperating Manager in Information Systems CASE STUDY I-1 IMT Custom Machine Company, Inc.: Selection of an Information Technology Platform CASE STUDY I-2 VoIP2.biz, Inc.: Deciding on the Next Steps for a VoIP Supplier CASE STUDY I-3 The VoIP Adoption at Butler University CASE STUDY I-4 Supporting Mobile Health Clinics: The Children’s Health Fund of New York City CASE STUDY I-5 Data Governance at InsuraCorp CASE STUDY I-6 H.H. Gregg’s Appliances, Inc.: Deciding on a

Critical Lens the Odyseey and Ithaka Free Essays

Ms. Zivas Critical Lens According to an unknown author, â€Å"It is not what an author states, but what he or she whispers that is important. † In other words, every detail in every book or work of literature has a more complex meaning than what is on the paper. We will write a custom essay sample on Critical Lens the Odyseey and Ithaka or any similar topic only for you Order Now Two works that prove this quote true are The Odyssey by Homer and â€Å"Ithaka† by Constantine Cavafy. The Odyssey by Homer is a metaphor for life. â€Å"It is the journey that makes up your life† as said by Tiresias, a blind prophet in The Odyssey. There are many life lessons or lessons learned in this work. For example, in the episode The Lotus Eaters, the lesson Homer meant to teach his listener was to resist temptations. Another lesson Homer meant to teach was that temptations can lead to danger. This was said in The Sirens episode. Life is a long but interesting path. One will never know what might happen. All of the creatures or characters in The Odyssey represent an obstacle someone might face in life. As said before, The Odyssey by Homer is a metaphor for life. â€Å"Ithaka† by Constantine Cavafy represents the road to death or the destination. In life, one can conquer any obstacle. This was portrayed in this poem. â€Å"Ithaka† was also used to explain that life should be lived to its fullest. The reader should get the experience to learn about foreign sensual learning. â€Å"Ithaka† provided its reader with an exciting and helpful story which had many moral lessons to be taught. The quote â€Å"It is not what an author states, but what he or she whispers that is important† really describes that the authors of both work of literature write more than what is on the paper. There is another story behind every book or poem. How to cite Critical Lens the Odyseey and Ithaka, Essay examples

Justice Aeneid vs Old Testament vs New Testament Essay Example

Justice: Aeneid vs Old Testament vs New Testament Paper The Aeneid, a poem written before the era of Christ and Christianity, has been argued to be a precursor to the values of Christianity, much as the Old Testament is a precursor to the New Testament. While the Aeneid does not explicitly lay out these values, scholars have interpreted the text otherwise. Some scholars have made claims arguing for the connection between The Aeneid and The New Testament, finding their evidence in other works of literature, especially Dante Alighieri’s The Inferno, one of Alighieri’s three poems about the journey into the Christian afterlife. However, when one looks closely with analytic and skeptical eyes, these connections are not as strong as they might seem. This paper argues that the connections between The Aeneid and Christianity are spurious, and that the evidence put forth in defense of this argument does not establish its existence. The Old Testament is a book of stories and instructions that establishes divine law for the Jewish people. The New Testament also consists of stories, but instead of focusing on establishing a law, it provides a moral guide to get into the kingdom of Heaven. The Aeneid was Virgil’s attempt to create an epic poem that drew elements from Homer’s poems, the Iliad and Odyssey, to increase the glory of Rome through an epic tale. Through the journey of Aeneas, the reader sees how Virgil tells the history of the Roman Empire through hero, grand quests, and supernatural journeys. In the epic, Virgil illustrates how a Roman should behave and what duties they ought to fulfill. We will write a custom essay sample on Justice: Aeneid vs Old Testament vs New Testament specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Justice: Aeneid vs Old Testament vs New Testament specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Justice: Aeneid vs Old Testament vs New Testament specifically for you FOR ONLY $16.38 $13.9/page Hire Writer Retributive justice becomes a large part of the Aeneid because some individuals are doing what they ought not to and not fulfilling their duties. In fact, the defining factor in my argument is the different concepts of justice in The Aeneid, the New Testament, and the Old Testament. I argue against the claim that the Aeneid was a pre-cursor of the New Testament based on the fact that its constructions of justice are markedly different than those proposed in the New Testament, but point out that they are quite similar to those in the Old Testament. I will show that the Aeneid and the New Testament are at odds in values and principles, and that previous arguments that support the connection between Christianity and The Aeneid use evidence based on adaptations of stories that provide inconclusive information to support a connection. Justice in the Old Testament One must critically analyze the Old Testament and compare the Old and the New Testament before comparing the New Testament and The Aeneid. The difference I plan to illustrate will be a focal point for comparing the two biblical texts to The Aeneid. It is with justice that the Old and New Testaments are set apart as being different and separate from one another. Therefore, by using some of the examples that other scholars have used to support the connection I will not only refute their evidence, but rethink their track of logic to debunk the argument. Taking this into consideration, the cornerstone of this argument is the value of justice and how it is perceived in the Old Testament. The value of justice in the Old Testament can be broken down into three terms: sedakah, mishpath, and hesed (Eballo, p. 21). He judges and punishes those who go against his laws and sedakah, a Hebrew term meaning, â€Å"right relationship† (Eballo, p. 15). This â€Å"right relationship† is defined in many ways, including the covenant between God and man, and the values and customs of the covenant, and ordered relationships. These ordered relationships refer to â€Å"relationship[s] with nature, God’s dealings with humans, [†¦] between David and God, [†¦] the king and the people†, and between people (Eballo, p. 16). Another word worth noting is tzedek, meaning â€Å"justice [†¦] in the [†¦] relationship between persons of unequal power† (Shoenfeld, p. 2). The combination of these two words embodies the value of justice in the Old Testament. Those who act against these values are subject to mishpath, a term which, according to Eballo, refers to justice in the context of failing to maintain the sedakah. That is to say that justice is the punishment that awaits those who violate the right relationship. Only God, â€Å"the judge who punishes the wicked one, [†¦] in order to restore right relationships†, can deliver this justice (Eballo, p. 16). Those following and adhering to the sedakah will be greatly rewarded, â€Å"enjoy long life [†¦] and increase in] land flowing with milk and honey† (Deut. :2-3). This clearly shows that God rewards those who follow his ways and the covenant and, as part of retribution, demands that those who break His laws â€Å"stop doing wrong and learn to do right† (Isa. 1:16-17). Those who do not adhere to divine laws are subject to punishment by the hand of God. Next is the word hesed, which is translated to mean â€Å"loving kindness, [†¦] steadfast love, mercy, and compassion† (Eballo, 2008, p. 7). It refers to the love that God has for his people and the covenant. It is also a way to govern the human actions by urging men to show the same love to others as God does unto them. Evidence of this is scattered throughout the Old Testament; it shows up several times in Deuteronomy, Leviticus, and Isaiah, as well as some of the other books. God’s people are told to â€Å"love your neighbor as yourself† (Lev. 19:18) and â€Å"be open-handed and freely lend [a poor man] anything he needs† (Deut. 15:8). While the Old Testament contains the word hesed that encompasses the value of justice and love, the New Testament contains no such word with the same meaning. Rather, the New Testament has a different outlook on how people should conduct themselves in relation to God and each other. One of the more obvious and conclusive pieces of evidence about the role of justice and law in the Old Testament is the book of Leviticus. Leviticus is a manual or rulebook defining acts that are good and bad in the eyes of God, as well as the punishments involved, the procedures of different types of offerings, and cleansing of the body. There is little doubt that Leviticus is a rulebook if one simply looks at the name of the chapters such as: â€Å"Unlawful Sexual Relations†, â€Å"Various Laws†, â€Å"Rules for Priests? †, and â€Å"Punishment for Sin. From these chapters one could assume, like in modern day society, that those whole follow the rules will be rewarded while lawbreakers will be punished. This shows that the definition of justice in Leviticus, as well as the rest of the Old Testament, is retribution designed to punish those who defy the word of God. The prime example of this would be Adam and Eve whose only restriction in the Garden of Eden was to not eat from a specific tree. Once God found out that they had defied His word they were punished severely with mortality, labor pains, and the need to work to survive among other punishments. The Old Testament is very clear about what justice is and how to carry it out. It is adhering to the right relationship with God and following His rules. In other words, a person is doing God justice by being a loyal and obedient servant. The God of the New Testament doesn’t have a system of justice like in the Old Testament. The New Testament justice is focused around something that goes beyond the legality and authority of the Old Testament God and so God’s ability to forgive sinners who repent for their actions is the loving and forgiving justice that is present in the New Testament. Juxtaposition of The Aeneid and the Old Testament Now that the Old Testament has received some proper analysis, it will be used to compare and analyze The Aeneid and its sense of justice. Virgil wrote this poem in the pre-Christian era, so it would not be surprising if the Aeneid and the Old Testament had some similarities. The values presented in The Aeneid can be assumed to be similar to the Old Testament values, namely of justice in the form of retribution. Both texts present a strong belief in retributive justice, namely punishing those who do wrong against others and against the will of the gods or, in the Old Testament’s case, God. Zetzel describes the justice in The Aeneid as â€Å"poetic justice† simply because those who do good are praised, while those who do evil are punished. The latter portion of the understanding of poetic justice can also be interpreted as retributive justice, justice through punishment that is either morally or rightfully deserved. The Ten Commandments are the backbone of God’s law in the Old Testament and the foundation of God’s love and relationship in the New Testament. The same commandments were interpreted respectively in these texts from a legal aspect to an interpersonal one. The interpretations of justice differ from one another, but it is with the Old Testament that the Aeneid finds commonality. The Aeneid displays the retributive justice that is commonly found in the teachings of the Old Testament where sinful acts are punished severely. The severe punishments that are evident in the Old Testament and Aeneid both result from a failure to follow divine laws. In several instances the reader is shown retribution as well as the need to obey the law of the gods throughout the Aeneid. On such example is in Book 6, where it is said that the narrative takes on a new life, it is still evident that the underworld is based on punishment and justice (Zetzel, p. 265) due to the fact that those in that realm are punished for injustices they committed while they were alive. In Book 3 Aeneas and his crew were given instructions to set up altars on a beach, perform vows, cloak themselves in purple and veil their heads as to not attract any enemy presence. The purpose of these instructions was for Aeneas to establish them and set an example for the later generations to follow. Aeneas and his comrades were to â€Å"fast to this sacred rite [†¦]. [His] son’s sons must keep it pure forever† (Aeneid, 3. 482). These instructions were given to Aeneas through a prophet of Apollo and can essentially be said to have come from the god himself. In this light one can interpret the instructions as a law established by the gods. Instructing people to keep a custom for several generations is nothing new and has been observed in several instances in the past. Not only is this done in The Aeneid, but also it appears in the Old Testament in the form of the Sabbath. The Sabbath is one of the most observed customs from the Hebrew Bible, which lays out for the Jews things they cannot do on their day of rest. Jesus, on the other hand, goes against the customs of the Sabbath. As mentioned previously, when he healed an ill man and was criticized for it because strict adherents to God’s laws claimed it violated sacred tradition Another excellent point for comparison between the two texts is the story of Job. This story is about a man who is completely faithful to God, but whose faith is repeatedly tested through a series of horrible events. The reason for this is because God made a wager with Satan that no matter what kind of misfortune Satan could send him, Job will remain faithful and pious, never doubting God and His ways. Throughout the story, his children fall ill and are then killed and his home is destroyed by a hurricane. Job stayed faithful to God in the face of all of these horrible traumas, and as a result, after all of the tests, he began prospering once again. In this story, all of these dreadful events happen because of Satan (and God’s affection for gambling with his faithful), but nobody besides the reader and the divine knows this. Job believed that all these misfortunes were naturally occurring, but despite all that he keeps his faith and doesn’t curse the name of God, even when his wife told him to curse the name of God and die (Job 2:9-10). Though these trials were a test, humankind can never know the magnitude of God’s reasoning, which is why Job’s friends and family are so quick to say that God was needlessly punishing him. On the other hand, justice is not served through punishment; instead punishment is given to enforce justice according to sedakah, mishpath, and hesed. Through his suffering, Job’s right relationship with God is solidified. The Old Testament sets itself apart from The Aeneid in the sense of justice because Job was punished for not as a result of sinning or committing an act that violates the word of God, but because he was tested on how strong his faith in his Lord was. Though the two texts experience a slight disconnect, the two are conjoined once again by a human behavior, that is, the Roman gods and God express a behavior that is familiar in humans. God expresses a quality similar to the queen of the Roman god, Juno. Juno makes a personal vendetta to kill Aeneas, and by inciting the Greeks to launch an attack on the Trojans or bribing a mortal who can control the winds and the waves, Juno continuously shows this flawed human emotion known as pettiness. When most people think of God, they believe Him to be omnipotent, omniscient, and loving, but He is also a jealous and petty god. It seems odd that a being such as God would possess such an emotion or behavior that is normally equated to humans because there is no god that governs jealousy or pettiness. God shows His pettiness when challenged by Satan about his servant Job. Satan merely makes the point that Job has no reason to fear God because God pampered him the whole time and if he were to take everything from him then Job would surely curse His name, to which God says something to the effect of â€Å"Oh, we’ll see about that†. It is that petty human reaction that is exhibited by an omniscient and omnipotent entity, much like Juno, that sets the Old Testament and the Aeneid apart from the New Testament. God and His son Jesus are complete opposites of this. Rather than being petty, Jesus, displays fairness, kindness, and warm-heartedness instead of being spiteful and enraged. Another instance where the Old Testament and the Aeneid are similar is in the story of Noah and the ark. This story, like the story of Job, is another well-known tale from the Hebrew Bible. Also it shares similarities with the events that happen in the narrative and also has the essence of retributive justice. Noah was a righteous man, probably the only righteous man on Earth; God contacted him and only him, instructing Noah to build an ark and load it with two of every animal (male and female). Needless to say, God told him He was going to flood and destroy the Earth and the people in it because they had corrupted the world with violence and sin (Gen. 6:12-13). Then God made it rain for forty days and nights and the world remained flooded for one hundred fifty days. The raining and flooding can be compared to the storms that landed Aeneas and his boats on the shores of Carthage. Juno had spoken to King Aeolus and persuaded him to use his powers to create treacherous winds, storms, and waves to kill Aeneas and the Trojans. Neptune, god of the seas, caught wind of this heinous act and called out to the elements, â€Å"What insolence! [†¦] You winds, you dare make heaven and earth a chaos, raising such a riot of waves without my blessing. [†¦] Power over the sea and ruthless trident is mine [†¦] by lot, by destiny (Aeneid 1. 155-162). Neptune threatens King Aeolus that if he were to do something like that again he would receive some kind of punishment. The scolding is a form of punishment, as lenient as it, much like how first time offenders for a misdemeanor are punished less the first time around, but punished more harshly for a second time offence. One could compare this to the story of Noah’s ark when the repeated sins of man had corrupted the world and as punishment God wiped the world clean with a flood, sparing Noah and some animals. While Aeolus was not sentenced to drown like all of humanity the reason for his punishment was quite similar. God had flooded the world because man had become corrupt and disregards God’s laws. Aeolus disregards Neptune in a similar fashion in that he disregards the fact that Neptune has the sole power to control the seas. Of course Virgil, when writing The Aeneid, had no intention of writing for Jesus Christ or his disciples, thus connections made to the Christian texts were a result of a poor exegesis that only attempts to connect the two texts through the similar events or later fictional works that attempt to bring Virgil into line with Christianity. Justice in the New Testament Justice is an inconsistent concept in the Bible between the Old and New Testament. It is inconsistent because it is clearly defined in the Old Testament as to what constitutes as justice, but as the New Testament emerges the value of justice is altered by redefining what kind of actions entails justice. Justice makes a shift from emphasizing law in the Old Testament to an emphasis of love in the New Testament reverse order here Many scholars have noticed this phenomenon and have argued for the existence of retributive justice (justice by punishment) in the Old Testament; they conclude that retribution is replaced with a sense of love and forgiveness in the New Testament (Allbee, p. 48). In both texts God is the ultimate power and is the provider of judgment, but Jesus Christ, the prominent figure of Christianity is the dispenser of justice in the New Testament where justice is expressed in a new form of love and forgiveness. New Testament justice not only different than the Old Testament’s justice, but is actually opposes it in several instances during Jesus ’ travels. In Matthew 12, Jesus and the Pharisees had an exchange of words about working on the Sabbath. Jesus was criticized for healing a man on the Sabbath, to which he responded that men should be able to do good deeds even on Sabbath, which clearly illustrates the legal aspect of justice being replaced by notions of interpersonal obligation (Matt. 12:11-12). If Jesus, who was himself a Jew, was allowed to break the sacred custom of the Sabbath, which was punishable by death, then it must follow that justice from the Old Testament has failed and does not have a strong presence in the New Testament. However if one were to interpret the personal values of love and faith, whether from person to person or person to God, as a form of justice then the New Testament would clearly have its own system of justice apart from the Old Testament system. That is to say that the New Testament is not completely devoid of a system of justice, rather that is possesses a different one than the Old Testament that stems from a different value system. The Gospel of Matthew has much to offer in understanding justice in the New Testament. A portion of the gospel uses a passage from Isaiah that defines a servant of God as someone who will bring justice to the world. Matthew, of course, reinterprets this to mean Jesus and only Jesus, while the original passage is ambiguous and, quite frankly, could mean God’s people in general. So once again, passages found in the New Testament show the shift in justice from x to y where x is the legal aspect of justice and y is justice in the form of love, faith, and morals; a shift that is strongly relevant to the issue of comparing The Aeneid to the New Testament. Based on that passage, it seems that justice can only be done by one who can affect the world, that is, a person who is able to change the world by their actions. Moreover, if the system of justice is truly replaced with love and faith then the connection to The Aeneid can’t possibly exist because love and faith is not the method to achieve justice. In the world of Aeneas and the Roman gods, love and faith is not the system of justice that guides people to the kingdom of heaven, only fear and reverence can do this. The Roman people honored and feared the gods for their power to not only do good, but to also punish and do harm if they were displeased; a concept that appears in both the Old and New Testament. An opposing view to this states that punishment does, in fact, exist in the New Testament and contends that the one being punished is Jesus. The view of punishment is, however, flawed because it runs contradictory to what the New Testament promotes: love, forgiveness, and, in Jesus’ case, suffering for someone else’s sins. Justice is also served when and individual who has committed a sin or evil deed is punished. This is the case according to Robert Schier who uses his claim to defend capital punishment as a method compensate for one’s sins. The general conception of Jesus’s death and crucifixion is that he died as a martyr in order to wipe the people’s slates clean of sin. The author instead interprets Jesus’s death as making him into a scapegoat for mankind. The claim is made that God punished Jesus because the sins of man were put onto his shoulders. In a sense, Jesus went from dying for the people to dying because of the people. In other words, Jesus was sent to die for the people and became a tool for God to save his beloved people. I disagree with Schier’s interpretation of the crucifixion of Christ because Christ died as a savior, not as a man deserving of punishment. The sins he carried were not his to begin with, and to take the burden unto one’s self to alleviate the burden of others is not an act a person should be punished to death for; someone like Jesus is an emancipator who died in order to save others. If Jesus was sentenced to death for our sins, why on Judgment Day, the day when Christians believe the world will end and Jesus’ second coming will happen, are the dead â€Å"judged according to what he had one† (Revelation 20:13)? Did Jesus not already die to absolve us of our sins? There’s a contradiction here that suggests that there was no justice or punishment in Jesus’s death because man will still be judged for his own sins and actions. The point that is being stressed is that Jesus had already died to absolve mankind of their sins, but according to the t ext in the book of Revelation, despite the fact that Jesus died for our sins, we’re are still being judged based on our actions on Judgment Day. If individuals still wind up in Hell does that not mean Jesus was sacrificed for nothing? If the system of justice has been swapped as aforementioned from the time of the Old Testament and the New Testament, then the question that arises is what exactly has been changed or swapped that sets the two testaments apart from one another. The idea of justice is altered and the alteration is what causes the Old Testament to have more of a connection to the Aeneid than the New Testament. The Old Testament and the Aeneid contain a legal connotation of justice that asserts itself in the form of retribution. The New Testament loses its alleged connection to the Aeneid because of the shift in the values of justice, that is to say that the New Testament cannot be linked to Virgil’s work because it does not value justice in a legal context, but rather in a personal one that emphasizes love. The correlation between love and justice becomes the definitive element that sets the two testaments apart from one another. Old Testament Vs. New Testament Like the Old Testament, Christianity has a word that is supposed to mean justice: dike, the term in the New Testament that results from one having faith. According to Schoenfield who wrote on the theme of justice in Christianity, dike is the â€Å"Greek equivalent of tzedek, which has already been explained to mean justice in the sense of right relationship between people of unequal power† (Schoenfeld, p. 237). Immediately, one can tell the differences in justice between the Old and New Testament in the vocabulary used to convey the value of justice and how to adhere to that system. Some have made the observation that the Old Testament is more concerned with God’s law and the New Testament is more concerned with each individual’s personal relationship with God. In the New Testament, some scholars have contended that justice is taken out of its legal connotation and transformed to emphasize â€Å"righteousness through faith on gracious love [within] the individual believer† (Shoenfield, p. 239). Not only does the principle of justice make this shift from legally love based, but the idea of love makes the transition as well from love of god to love of others. Richard A. Allbee, a writer on the subject of love in the Old Testament †, analyzes chapter 19 verses 11 through 18 of Leviticus, and affirms this notion. He writes that the â€Å"same love of neighbor commandment that Jesus explicitly reveals is [†¦] already implicitly implicated as such in [†¦] Lev. 19. 11-18† (Allbee, p. 147). I believe this claim to be false because it very clearly says to love your neighbor in Lev. 19:18. The question that I raise is whether there is a difference between love in the Old and New Testaments? Allbee answers this question through the idea of priority. He asks readers to differentiate these definitions of love according to what or whom people are supposed to love in each text. In the New Testament it is plain to see that the interpersonal relationship of love is the main priority, while the Old Testament puts that same love â€Å"in a legal context, [†¦] [giving] the system of law the priority† (Allbee, p. 148). In addition, the importance of the Sabbath was mentioned before in the Old Testament, but there is no such emphasis in the New Testament. Laws were set in play for Jews to rest on this day, goes against the customs of the Sabbath. Jesus came across an ill man and healed him. He was criticized for this because strict adherents to God’s laws claimed it violated sacred tradition of the Sabbath. Jesus’ defense to those accusations he gives them a hypothetical question of whether is it lawful to do good or evil, to save a life or to kill (Mark 3:4). In discussing the value of love and right relationship, the value of justice is clarified and reveals that both are closely related; almost synonymous. Justice is derived from one’s ability to uphold the correct relationship either with God in the Old Testament or, in the case of the New Testament, with your neighbors and others. The aspect that sets the two testaments apart is the legal aspect of justice and love of the Old Testament. This legal aspect that demands retribution when laws are broken is the point with which to compare the value of justice with The Aeneid. Justice in The Aeneid Throughout The Aeneid the gods take action; manipulating reality as they see fit, fighting amongst one another, but, more importantly, punishing people on Earth who have crossed them or acted against their wishes or laws. The portion of the poem that scholars use most often to discuss the theme of justice is Book 6, â€Å"The Kingdom of the Dead. † The reason for this is because Book 6 narrates Aeneas’s journey to Italy to establish a new city of Troy; instead he travels deep within the bowels of the underworld to find his father and along the way encounters familiar faces. Zetzel analyzes Book 6 and discovers there is a theme of moral evaluation. He contends that Virgil uses the underworld to draw a â€Å"framework [†¦] to confront the problems of justice and morality in Augustan Rome† (Zetzel, 1989, p. 64), thus grounding Book 6 in history instead of pagan religion. We are told in Book 6 that Tartarus, the underworld, [†¦] is not limited to mythic sinners, but [extends to] those who violate the universal canons of justice and morality† (Zetzel, 1989, p. 272). These mythic sinners refer to the mythological characters that appear in the underworld like Aeneasâ€⠄¢s last lover, Dido, who came from the kingdom of Carthage and, under the sway of Venus and Cupid, broke her vow to her dead husband. Deiphobus, who was the son of the Trojan king Priam, was killed in the Trojan War. Because his body was mutilated and left unburied, he too was found in the underworld. What Zetzel means to assert is that not only would the underworld contain those who have committed sins similar to those in myths, but it also has room for those who commit what Greek society view as unjust and immoral acts. Those in the underworld, according to Zetzel (and Virgil), deserve to be there to pay for the actions they committed when they were alive. Through Virgil, the reader is given an absolute sense of justice. Dispensers of justice and guardians seek to correct mistakes in judgment made when a person was alive (e. g. judged innocent of a murder). The divine order of gods is what makes justice prevail in the world of The Aeneid the gods are always seeking a kind of balance in which their laws are preserve. A clear example of this is how Aeneas was shown resistance and was constantly restricted passage further into the underworld and though he was met with resistance, he prevailed. This is a feat to take note of due to the fact that it was constantly stressed that the gods forbade any living soul to be present in Tartarus because it was an area for dead souls to be punished, clearly suggesting that Aeneas, alive and free from punishment, should not be there. While Aeneas goes against the word of the gods, there is a lack of punishment for his trespass. This contradiction exists because he was fated by the gods to take the journey to Tartarus and also to live on to â€Å"wage a [†¦] war in Italy [†¦] and build high city walls for his people there and found the rule of law† (Aeneid, 1. 14-317) thus doing justice to Zeus’s predictions. This contradiction in fate and law suggests that the gods possess the power to bend their own rules and work against the laws that they have already set in stone. It is no surprise that the gods should be able to contradict themselves, since in many Homeric poems gods are known to do things in spite of other gods: fight each other, go against their will, plead to Zeus to change fate itself. If the gods are viewed as a single unit then the contradiction can be explained as a laws being indecisive about what should be done. In other words, if the gods a single functioning unit or entity, then the bickering between the gods and defiance among them is just the law adapting or changing itself. The first account of retributive justice in The Aeneid takes place just before the fall of Troy surrounding the story of the Trojan Horse in Book 2. As the story goes, a large wooden horse appeared at the gates of Troy and was brought into the city because the Trojans believed that it was a gift from the Greeks that reflected their abandonment of the war. A skeptical man by the name of Laocoon warned of the treachery of the Greeks and hurled a spear into it to make sure that there was no one inside, before it could be offered as an offering to Minerva. Soon after, two giant serpents sprang up and killed Laocoon and swiftly retreated to the heights of Troy and took shelter behind the shield of Minerva. Immediately people began to think that this was Laocoon’s punishment for hurling the spear. It was said that he â€Å" deserved to pay for his outrage, [†¦] he desecrated the sacred timbers of the horse, he hurled his wicked lance into the beast’s back† (Aeneid, 2. 291-293). Notice the language: â€Å"deserved to pay†, â€Å"sacred†, and â€Å"wicked†. It’s impossible to not realize that the consequences of Laocoon were interpreted as being delivered by the goddess as retribution. An offering intended for Minerva was desecrated and the act violated the goddess. Of course, it is needless to say that those who act against the gods will be punished. While the poem does not specifically say that Minerva summoned the giant serpents to kill Laocoon, it is understood that the gods control aspects of reality that make events they create seem natural In other words, the things that occur in nature such as thunder and lightning are natural occurrences, but the Greeks and Romans, who had no clear understanding of these natural forces, did the best they could to make sense of the world and natural disaster and other natural occurrences by claiming that a god was behind this occurrence. Gods like Zeus the god of lightning, Hephaestus the god of fire, Poseidon the god sea and storm, are understood to govern their respective forces of nature. So thunder and lightning might be manifestations of Zeus’s wrath, which could make people believe that they have done something to anger him. Using this understanding of the world and the natural occurrences and manifestations of the gods, the surfacing of the serpents and their attack on Laocoon may seem a horrific, random, naturally occurring incident, but it would actually be understood as Minerva summoning the serpents as Laocoon’s punishment for lashing out at the Trojan Horse. Moreover, this understanding also stretches farther than nature and the elements. For example love may seem to be a natural experience, but, according to the Romans, it is actually controlled by Venus, the goddess of love. Some gods can also govern skills such as craftsmanship, wisdom, and archery; these skills are personified in Hephaestus, Athena, and Apollo, respectively. Justice is very clearly illustrated as getting one’s â€Å"just dessert†; those who have committed wrongs against the gods should get their just punishment. The punishment not only applies to the living world, such as plagues, misfortune, or death, but can also extend to the afterlife. Bodies unburied for whatever reason are forced to stay on the shores of the river of Styx, unable to find solitude across the banks. Others are left to suffer for their moral wrong doings. Not only is there a sense of moral justice, that is, doing things that are considered morally just in Greek society, but there is a heavy sense of duty towards the gods: sacrifices, reverence, and servitude. Justice is therefore served through obedience to the gods and disobedience leads to retribution. In the Aeneid justice prevails in the living world as well. Justice is seen many times as coming from the gods themselves in a divine and retributive form. There are times when the gods are behind the plot of the story, sometimes pushing characters in the right direction to fulfill their destiny and other times punishing them with some kind of natural or supernatural force. As far as the unfortunate events that happen to people goes, the communal conception is that is justice being given by the hand of the divine to those who are deserving of punishment. Take, for example, the death of Palinurus, the helmsman of Aeneas’s ship when Aeneas and his men set sail for Italy in Book 5. Venus, Aeneas’s mother, asks for Neptune’s help and begs him to protect her son Aeneas and provide safety from Juno or who ever else would want to harm him on his journey. Neptune agrees, but requires one life for the lives of the rest of the crew as a sacrifice. On the surface, this doesn’t seem like justice at all because Palinurus has done nothing deserving of death. But once Neptune decided to take his life, it became the will of the gods and, therefore, must be done. At first he resisted the powers of the god of Sleep, but since Neptune mandated that he should die for the safety of the rest of the crew, to go against the wishes of a god guarantees punishment for Palinurus. Another punishment that is overlooked is Palinurus’ suffering after he dies as a result of being left unburied without proper burial rites. Without these burial rights Palinurus’ soul is bound for more suffering in the underworld of Tartarus. In Book 6 Aeneas runs into the shade, or ghost, of Palinurus who begs to be saved from his torment. Sibyl, Aeneas’s guide through the underworld, tells Palinurus that they cannot save him because his body rots in the sea, but people who eventually come across his body will give him his proper burial and set him free. Proper burials are extremely important in Roman culture and part of that reason is the emphasis on proper burials in Greek culture. During several instances in the Iliad, which part of the Aeneid was meant to mimic, burials are essential for the souls of the dead to be at rest. Through this we can see a clear example of retribution as well as vindication as part of the value of justice. For resisting the death that he was fated for, not only does Palinurus die, but he suffers in the underworld as well. An opposing view of this would claim that had he not resisted, death and suffering would still await him, in other words, his resistance might have been foretold as well as well as his death. Readers are shown time and time again that no one can escape their fate and every step that is taken has already been predetermined and will bring about the same intended outcome. No matter what Palinurus did, whether he resisted, gave into the power of the gods, or any other option available to him, his body would have still ended up in the sea and his soul in the underworld. The rebuttal to this view would say that Palinurus’ ultimate demise was set in stone, but his path to get there was completely up to free will. This means that he chose, out of his own free will, to resist the god and that his choice was not affected by the gods in any way, which therefore justifies why his soul is suffering in the river of the underworld. Justice was not a value that was taken from The Aeneid and infused into the New Testament. Since it’s been established that these two texts possess two very different perspectives on justice and how to achieve it. However, if the perspectives of justice from the two texts don’t line up, then the question still remains of what is the basis for assuming that there is connection of New Testament and The Aeneid. The answer is in the adaptation of the stories. Unlike an exegesis, which interprets the meaning and values underlying a text, adaptations use previous works as a template to mimic actions and events for a more modern version of the original. It is because adaptations only mimic events instead of interpret values or morals that the New Testament should be seen as only an adaption and not an exegesis of the Aeneid as others claim it to be. Adaptations and Exegesis The same kind of logic is used to explain the transition between the Old Testament and the New Testament, which is illustrated by Hawkins and in Bill Maher’s documentary on worldwide-organized religion entitled Religulous. Hawkins provides an analogy: Old Testament is to New Testament as Virgil is to Christianity. The New Testament is an exegesis of the Old Testament giving explanation and interpretation to God’s laws, as mentioned before, and of the prophecies of the coming messiah. Harold Bloom (1973) who also writes on the Christian exegesis of the Old Testament, views the New Testament as an atrocious misreading of the Hebrew Bible. Bill Maher conducted interviews for his documentary Religulous in order to question the logic behind religion and understand why people would believe in illogical and improbable events described in the Bible, such as the talking snake from the story of Genesis or the unrealistic number of years that prophets, like Moses, lived. The point I want to make, which Maher posits in his film to a group of Christian truck drivers is, â€Å"The New Testament came after the Old Testament, do we agree to that? † to which the driver agrees. Maher continues by saying â€Å"all it means is that the people who wrote the New Testament read the Old Testament and then made prophecies fit† (Johnston Charles, 2008). Maher also discusses another instance of adaptation on the New Testament writers’ part. He discusses the story of Jesus’s life with an actor who plays Jesus in a tour extraction in Orlando, FL called â€Å"The Holy Land Experience†. Essentially it was explained that the story of Jesus Christ being born of a virgin, baptized in a river, crucified and then resurrected three days later reflects the themes raised in many other stories from different religions dating back before the birth of Christ. Maher states that Krishna, a Hindu deity, â€Å"was a carpenter, born of a virgin, baptized in a river† (Johnston Charles, 2008), all of which are attributes more notably associated with Jesus Christ. He also mentions the Persian god Mithra who was â€Å"born December 25th, performed miracles, resurrected on the third day† (Johnston Charles, 2008), and also goes by the same aliases as Jesus (e. g. the Lamb, the Way, the Light, the Savior). A third example is the Egyptian god, Horus; Maher’s film states that the Egyptian Book of the Dead details Horus’s biography as a son of a god, born to a virgin, had 12 disciples, and was crucified and resurrected. Lastly, the emorable portion of the Exodus story when Moses parts the Red Sea in order to let the Jews cross can be seen in an earlier Egyptian story where a magician parts the Nile to allow the pharaoh’s lead oarsman (or woman) to retrieve her golden lotus jewelry. The adaptation of this story does not stop just at Christ, but continues even in present times. The same stories, which has made Jesus the embodiment of such miracles has been adapted into Hollywood films as well. This merely points out that ad aptations have been around for centuries. Thus one could infer that popular or ancient myths and biblical story are not original, that is to say that elements in these tales have probably been copied for a more ancient story. Under that assumption, it does not follow adaptations could hold any interpretation of value systems if they mirror the events of another work. Much like how Virgil mirrors Homer’s two famous works the Iliad and Odyssey, he does not copy the values systems in the two epic poems, only puts Aeneas in situations that echoes the two Homeric poems. The most memorable adaptation of Virgil’s Aeneid is Dante Alighieri’s Divine Comedy, three books that tells of Dante’s journey through the Christian afterlife with his guide Virgil, the same Virgil that wrote The Aeneid. Before the bulk of the story is even told it is obvious that Dante uses Virgil as a Christian figure in his poem. Not only does Dante place Virgil into his poem, but it is generally accepted that the Inferno is one large adaptation of Book 6 of the Aeneid, not only in the similarity of the events but in the framework and structure, as well. For example, Hawkins writes that the number of adaptations â€Å"from the Aeneid are so abundant that it is impossible to escape the fact that the Commedia constructed out of its narratives, personae, metaphors, and imperial dream (Hawkins, 2003, p. 75). Dante himself even mentions this in Purgatory in Canto 21 verse 97 when he says, â€Å"The Aeneid [ ] was my mama and my nurse in writing poetry† (Durling, 2003, p. 351). These adaptations of biblical stories prove that Christianity can be adapted by other authors, aside from Virgil, and their works and not be argued to be an exegesis of social and religious values like the Aeneid has. Moreover, the several examples of adaptations show that they are not exegeses of previous work; they merely echo the works of their predecessors and leave out the interpretation of values and morals. I believe that this argument holds true for Virgil’s works and Christianity. That is to say that Virgil preceded Christianity chronologically and thereby if any of the values of the Christianity were in common with The Aeneid then it would be because the authors of the New Testament had read The Aeneid and incorporated those values into Christianity. This would explain some of values the two texts have in common, but chronological order would not be sufficient to make a strong claim that The Aeneid is not a precursor to Christianity, which is to say that just because the Aeneid predated the New Testament and therefore easily explains why similarities occur between the two, it does not explain why the Aeneid was reinterpreted for its religious and social values. While the chronological order can explain some similarities in values, the rest of the answer to why one text is not a precursor to another lies in the stories that were adapted from The Aeneid. The Aeneid Vs. the New Testament Adaptations All of this works towards affirming the assumption that while certain aspects of some stories are unoriginal and draw upon things that have come before them, this does not provide sufficient evidence to claim that one text is a precursor for the other. The same would hold true for The Aeneid and Christianity to the extent of saying that the Aeneid, though itself not original, is not a precursor for Christianity just because certain aspects of its story are similar and, therefore, it must follow that the value system of was derived from Virgil’s work. A reading of both texts does not reveal many similarities. The most noticeable presence of The Aeneid in the New Testament is the actual use of the protagonist’s name in the stories. The New Testament directly puts the name of Aeneas into the Bible as one of the ill who is healed by Paul in the name of Jesus. Found in the book Acts, Peter came across a man who was paralyzed and bedridden; his name was Aeneas. Peter healed Aeneas and converted all those around him into seeing the light of God. The context of the story, such as where Aeneas was when the healing took place, seems like a failed attempt to connect the two stories. First of all, the Aeneas in the Bible was a man from Lydda, a place located near Joppa. Joppa was a wealthy port city in or around the borders of Phoenicia. The Virgilian Aeneas in Book 1 stays with Dido, the Phoenician exile who is queen and founder of Carthage. One can see the stretch in the correlation, making this somewhat farfetched. Had the Aeneas of the New Testament been living and healed in Carthage or Latium, the new Troy that Aeneas established in The Aeneid, the connection would’ve been obvious and indisputable. This example seemed to have danced around the fact that it might have been a connection to The Aeneid, which is very inconclusive. In another work of literature Aeneas died, the details of his death were not revealed, but Aeneas’s death was short-lived; he became immortal at the request of his mother. This story is similar to that of Jesus Christ: a mortal that died and is resurrected into a god. The Aeneas in Virgil’s poem was neither paralyzed nor bedridden for eight years, nor was his death explicitly related to these circumstances, and the reference to Joppa and possibly to Phoenicia is too coincidental and seems to try to force the connection onto the reader. Additionally, the history and events during the time biblical times and Virgil’s time are cloudy at best, and one can only assume that Aeneas could be a common name at the time, which would further distance The Aeneid from The New Testament. Justice clearly comes in many different interpretations. The Old Testament views justice as something that ought to be done for the sake of following a law and a proper relationship with God while the New Testament views it as something people ought to do out of morality and love. The Aeneid obviously does not follow suit with the New Testament’s justice because love and forgiveness is not emphasized and one’s duties are placed above a moral decision out of compassion. Aeneas is compelled to fulfill his duty rather than stay with Dido to save her life and preserve her love because he is Virgil’s ideal Roman; one who fulfills his duties and puts that obligation before himself and others. On that one fact alone is can’t be possible for the New Testament and the Aeneid to be connected because of the two different outlooks on justice. A more accurate description of the Aeneid is that it shares many qualities of the Old Testament, from its perspective on ustice to how to maintain it with an obligation to laws and fitting punishments for those who disobey. Moreover, by presenting a skeptical and logical view on these assumptions that the New Testament is an exegesis of the Aeneid, one can see that it is only an adaptation and doesn’t possess any of the same values as the Aeneid on justice or otherwise. It seems that those who argue in favor of Virgil as a Christian-precursor conflated the two, believing that the New Testament adaptat ion of some stories in The Aeneid are an exegesis uncovering Christian values in disguise. The same holds true for many of the things in today’s society; that many things we know are not original ideas, but have been adopted, adapted, and changed; much of this is seen on television or Hollywood movies. The stories of Jesus were not original, nor were the gods that seemed to be omnipresent in The Aeneid. The Roman gods were derived from the Greek gods and only had their names changed (e. g. Minerva in Roman mythology is equivalent to the Greek’s Athena). While this only focuses on The Aeneid, the same cannot be said for his other works with great certainty. Others have written about some of his other works in association the Christianity such as The Eclogues. But as for the dissent of these claims for other Virgilian works, that area still remains for the most part uncharted. Reference Allbee, R. A. (2006). Asymmetrical continuity of love and law between the old and new testaments: Explicating the implicit side of a hermeneutical bridge, leviticus 19. 11-18. Journal for the Study of the Old Testament, 31(2), 147-166. Beaton, R. (1999). Messiah and justice: A key to matthews use of isaiah 42. 1-4? Journal for the Study of the New Testament, (75), 5. Davies, E. W. (2008). [Rhetoric and social justice in isaiah]. Journal of Theological Studies, ns59(pt1), 230-232. Eballo, A. D. (2008). Theological constants of justice in the old testament. Philippiniana Sacra, 42(127), 15-22. Hahn, E. A. (1934). Poetic justice in the aeneid. The Classical Weekly, 27(19), 145-149. Johnston, J. (Producer), Charles, L. (Director). (2008). Religulous [Motion Picture]. United States: Thousand Words. McCallum, R. (Producer), Lucas, G. (Director). (1999). Star wars: Episode one – the phantom menace [Motion Picture]. United States: 20th Century Fox Schoenfeld, E. (1989). Justice: An illusive concept in christianity. Review of Religious Research, 30(3), 236. Smedes, L. B. (2002). How to deal with criminals. Christianity Today, 46(1), 59. Virgil (2008). The aeneid. (R. Fagles, Trans. ). New York, NY: Penguin Classics Zetzel, J. E. G. (1989). Romane memento: Justice and judgment in aeneid 6. Transactions of the American Philological Association (1974-), 119, 263-284. Zetzel, J. E. G. (1996). Natural law and poetic justice: A carneadean debate in cicero and virgil. Classical Philology, 91(4), 297-319.

John Winthrop - Colonial America Scientist

John Winthrop - Colonial America Scientist John Winthrop (1714-1779) was a scientist who was born in Massachusetts and was appointed as the head of Mathematics at Harvard University. He was recognized as the preeminent American astronomer of his time.   Early Years Winthrop was the descendant of John Winthrop (1588-1649) who was the first governor of the Massachusetts Bay Colony. He was the son of Judge  Adam Winthrop and  Anne Wainwright Winthrop.  He had been baptized by Cotton Mather. While Mather is remembered for his support of the ​Salem Witch Trials, he was also a keen scientist who researched in hybrids and inoculation.  He was extremely smart, finishing grammar school at 13 and going to Harvard through which he graduated in 1732. He was head of his class there. He continued studying at home before eventually being named Harvards Hollis  Professor of Mathematics and Natural  Philosophy.   Preeminent American Astronomer Winthrop gained attention in Great Britain where many of his research findings were published. The Royal Society published his works. His astronomical research included the following:   He was the first to observe sunspots in Massachusetts in 1739.  He followed the movement of Mercury.  He determined the accurate longitude for Cambridge where Harvard was located.  He published works on meteors, Venus, and solar parallax.  He accurately predicted the return of ​​Halleys Comet in 1759.  He was the first colonist sent out by a colony to complete a scientific expedition to observe the transit of Venus from Newfoundland.   Winthrop, however, did not limit his studies to the field of astronomy. In fact, he was a kind of a scientific/mathematical jack of all trades. He was a highly accomplished mathematician and was the first to introduce the study of Calculus at Harvard. He created Americas first experimental physics laboratory.  He increased the field of seismology with his study of an earthquake that occurred in New England during 1755. In addition, he studied meteorology, eclipses, and magnetism.   He published a number of papers and books about his studies including  Lecture on Earthquakes  (1755),  Answer to Mr. Princes Letter on Earthquakes  (1756),  Account of Some Fiery Meteors  (1755), and  Two Lectures on the Parallax  (1769).  Due to his scientific activities, he was made a fellow of the Royal Society in 1766 and joined the American Philosophical Society in 1769. In addition, the University of Edinburgh and the University of Harvard both awarded him honorary doctorates. While he did serve as the acting president twice at Harvard University, he never accepted the position on a permanent basis.   Activities in Politics and the American Revolution Winthrop was interested in local politics and public policy. He served as a probate judge in Middlesex County, Massachusetts. In addition, from 1773-1774 he was part of the Governors Council. Thomas Hutchinson was the governor at this point. This was the time of the Tea Act and the Boston Tea Party that occurred on December 16, 1773.   Interestingly, when Governor Thomas Gage would not agree to set aside a day of Thanksgiving as had been the practice, Winthrop was one of a committee of three who drew up a Thanksgiving Proclamation for the colonists who had formed a Provincial Congress led by​​ John Hancock. The other two members were Reverend Joseph Wheeler and Reverend Solomon Lombard.  Hancock signed the proclamation which was then published in the  Boston Gazette on October 24, 1774. It set aside the day of Thanksgiving for December 15th.   Winthrop was involved in the American Revolution including serving as an  adviser to the founding fathers including George Washington.   Personal Life and Death Winthrop married Rebecca Townsend in 1746. She died in 1753. Together they had three sons.  One of these children was James Winthrop who would also graduate from Harvard. He was old enough to serve in the Revolutionary War for the colonists and was wounded at the Battle of Bunker Hill. He later served as the librarian at Harvard.   In 1756, he again married, this time to Hannah  Fayerweather Tolman. Hannah was good friends with Mercy Otis Warren and Abigail Adams and carried on correspondence with them for many years. She along with these two women were given the responsibility of questioning women who were thought to be siding with the British against the colonists.   John Winthrop  died on May 3, 1779, in Cambridge, survived by his wife.   Source:  Ã¢â‚¬â€¹Ã¢â‚¬â€¹harvardsquarelibrary.org/cambridge-harvard/first-independent-thanksgiving-1774/

A Writer Lept to a Wrong Conclusion

A Writer Lept to a Wrong Conclusion A Writer Lept to a Wrong Conclusion A Writer Lept to a Wrong Conclusion By Mark Nichol While reading an otherwise well-written and well-edited book, I was bemused to note that the number of high school students in the United States had â€Å"lept† from one total to another over a given span of years. How was it, I wondered, that the fact that lept is not a word escape a writer, a developmental editor, a copy editor, and a proofreader (assuming that the manuscript benefited from perusal by each of these agents) not to mention a spell-checking program? It’s easy enough for a writer to be mistaken about the validity of such a word. Leapt is a variant of leaped (more commonly used in British English than in American English, but gaining in popularity on this side of the Pond), but the writer can be forgiven for assuming that just as the past tense of creep is crept and those of keep, sleep, sweep, and weep are kept, slept, swept, and wept, leap takes a past-tense leap to lept. (Creeped is not a word, except informally to refer to being creeped out, the sensation of being disturbed by someone or something thought to be creepy, and keeped, sleeped, sweeped, and weeped are likewise nonwords, though the last two mutations sometimes sneak past editors.) A moment’s thought, however, will make it clear to the writer that this progression (or is it a regression?) is not universal: The past-tense forms of beep, peep, and seep are beeped, peeped, and seeped, rather than bept, pept, and sept. (That last word is valid as a noun meaning â€Å"clan† or â€Å"branch of a family.†) More significantly, though, words identical to leap in spelling as well as sound form past tenses of heaped and reaped, not hept and rept. English is full of challenging inconsistencies of spelling and pronunciation: Compare the present and past tenses of read identical in appearance but not in sound and note the difference in tense transformation for head (headed) and lead (led), not to mention the fact that the present-tense forms are pronounced differently. These idiosyncrasies make it all the more important for even native speakers and writers including those with decades of experience to consider the consequences of less-than-stringent vigilance: Nobody else may notice your mistake, either until I pick up the published book and write a post about it. To help you maintain a high standard of diligence, remember this hypothetical penalty (one that I should post a notice about in my office): Pretend that spelling and other mechanical errors are a capital crime, and see what this imaginary impetus does for your motivation to avoid them. Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Misused Words category, check our popular posts, or choose a related post below:Comma After i.e. and e.g.Among vs. AmongstComma Before Too?

The vital factors of british and chinese student when they considering Dissertation

The vital factors of british and chinese student when they considering apply for the university during the globalization age - Dissertation Example The literature review chapter presented an overview of the factors playing and important and decisive role in determining the application process of the British and Chinese students while applying in universities. It was found that the demographic, socio-economic, social, and individual factors play an important role in the decision making process. Moreover, Chinese students are more careful while applying in universities as they seek reputation, image, brand, value for money, and future prospects. The research methodology chapter presented an overview of the different elements of the methodology along with discussing the overall relevance and importance of each element in seeking the answers for the hypotheses. The findings and analysis chapter presented an analysis of the findings based on the use of the SPSS statistical tool. The chapter highlighted the use of Chi Square, Anova, and Mean tests in understanding the relationship between factors affecting the applying process in univ ersities. It was found that there is a positive relationship between social, demographic, personal, and globalisation factors affecting the applying process in universities for oh Chinese and British students. ... TABLE OF CONTENTS Section 1.Introduction 4 1.1Introduction 4 1.2 Research Aim 5 1.3 Research Objectives 5 1.4 Research Questions 5 1.5: Background of the Research 6 1.6 Rationale for the Research Topic 7 1.7 Scope of the Research 7 1.8: Proposed Methodology 7 1.9: Outline of the Dissertation 8 1.10: Summary 9 Section 2.0 Literature Review 10 2.1 Introduction 10 2.2 Impact of Globalisation on Students 10 2.3 Perceived Isolation of Chinese Students in the UK 14 2.4 Academic Issues 16 2.5 Factors Affecting the Academic Performance of Chinese Students 18 2.6: Social Factors Affecting the Applying Process in University 19 2.7: Demographic Factors Affecting the Applying Process in University 21 2.8: Other Factors Affecting the Applying Process 23 2.9: Summary 25 Section 3.0 Research Methodology 26 3.1 Introduction 26 3.2 Research Philosophy 26 3.3 Research Approach 27 3.4 Research Design 27 3.5 Data Collection Methods 28 3.6: Data Analysis 28 3.7 Sampling 28 3.8: Questionnaire Formulation 29 3.9. Ethical Considerations 29 3.10: Strengths and Limitations of the Methodology 29 3.11: Summary 30 Section 4.0 Findings and Analysis 31 4.1 Introduction 31 4.2 Hypotheses Analysis 32 4.3: Summary 48 Section 5 Conclusion and Recommendations 49 5.1 Introduction 49 5.2: Conclusion 49 5.3: Recommendations for Students Applying in University 54 5.4: Recommendations for Future Research 54 5.5: Summary 55 BIBLIOGRAPHY 56 CHAPTER-1: INTRODUCTION 1.1: Introduction Globalisation can be considered as the main force connecting different nations and cultures in an easy and simple manner. Globalisation often helps in the expansion of international cultures, social, political, and economic activities (Brennan, et al, 2009). Globalisation

International Economic History Since 1870 Essay

International Economic History Since 1870 - Essay Example The industrial and manufacturing base was strengthened with electrification and military expansion contributing towards strengthening the country’s economy through the development of a strong domestic base. The strength of Japan’s institutions played a significant role in the strength of its economy, so that even after the Second World War and subordination to the Supreme Commander of the Allied Powers, Japan was able to re-emerge as one of the strongest economies of the world (Allen 1981). Japan’s economy has demonstrated a remarkable rise as compared to other countries, and the period of significant economic growth has been marked by three spurts in growth in the 1910s, the 1930s and 1960s. There have been several reasons that have been proffered for the meteoric economic rise of Japan. Perhaps this can best be summed up in the words of one Japanese economist, â€Å"Japan is an example of a fantastically creative response to defeat†¦.[which] brought about †¦.a far greater scale of devastation in the economy of Japan, necessitating a fresh renovating start in almost every aspect.† (Tsuru, 1993, p 67) The long period of Tokugawa rule could be viewed as an isolationist state, or as some researchers have postulated a period of peace and stability that fostered initiatives by the State to improve economic conditions within the country (Ohkawa and Rosovsky, 1973). During the period of enforced isolation, the economy of Japan was inextricably linked with politics and the culture of the shogun and daimyo ensured that a strictly regulated internal system flourished within the country, which enabled sustained domestic growth. The role of the State in fostering economic growth has also been supported by Mosk(2001) and Minami (1994), who have highlighted the achievements of the Togukawa era , when there was a high level of urbanization

Erikson’s Theory of Psychosocial Development Applied to Teaching Techno

Erikson’s Theory of Psychosocial Development Applied to Teaching Technology Erik Erikson believed that individual development takes place in a social context. He believed that development is a lifelong process. His theory contains eight stages of development that occur at different points in an individual’s life. At each stage, the individual has, what he coined as, a developmental crisis. Developmental crises are issues in the stage that must be dealt with in order to move on to the next stage. Each stage offers an outcome as to what will happen if the crisis is not resolved. Incomplete development of one stage can effect later development. Erikson’s developmental model can be used to determine when it is appropriate for an individual to learn how to use computers. The model can also help determine what computer skills are appropriate for each stage. Erikson’s first stage of development is trust versus mistrust. This stage occurs from birth until about one year. During the first year of life infants rely on others for their basic needs. Infants must learn to rely and trust their caregivers to provide for them. If the infant’s needs are met, then the he or she will develop a secure attachment to the caregivers and learn to trust his or her environment. If the infants do not pass this stage, then they will likely mistrust others and the things in their environment. The infant will either view the world as supportive or unsupportive. For successful completion of this stage, parents should aid in the developmental process by responding consistently to the needs of the infant. During this stage of development, teaching computers is not a possibility. Children in this stage have not yet reached the ability t... ...Longitudinal analysis of midlife generativity, intergenerational roles, and caregiving. Psychology and Aging, 17, 161-168. Sharey, J., Son, L., Kuehne, V., Hauser, S., & Vaillant, G. (1987). The role of parenting in men's psychosocial development: A longitudinal study of early adulthood infertility and midlife generativity. Developmental Psychology, 23, 593-603. Smart Solutions Partners, LLC Enterprises. (2003). Smart solutions. Retrieved Mar 7, 2004 from http://www.sspdirect.com. Sternberg, R. & Williams, W. (2002). Educational Psychology. Boston, MA: Allyn & Bacon. Too old for computers? (1999). Retrieved Mar 7 2004, from http://web.pdx.edu/~psu01435/tooold.html. Zucker, A., Ostrove, J., and Stewart, A. (2002). College-educated women's personality development in adulthood: Perceptions and age differences. Psychology and Aging, 17, 236-244.

A Contribution to the Economy Turning Into a Life Threatening Situation

In this growing economy, where people are involved in a rat race for survival, there are times we do not realize that the deeds we are doing for the betterment of the economy could affect our lives. An example of such a scenario could be the toxic secretion of a leather industry into the sea.Of course when we look at the leather factory, we consider that the leather that is being created in the factory will be further used in making goods such as shoes and bags which can then be exported to other countries for sale.Such a description for the factory would mean that the factory itself has a fine intention of building the economy as a whole. However, what one does not realize is that the toxic waste which is emanating from the factory into the sea could cause a lot of diseases for those living in the vicinity.SolutionIn order to overcome this life threatening scenario into a less critical one would be by considering negotiation or mediation in the legal terms where the two parties may get together to reach an agreement. The only solution that may come in mind when in such a situation is to talk to the owner of the factory in order to convince about the difficulties being faced by the citizens. The citizens may also get together to from a public representation against the intoxication and approach the law making aspect of the country if a mutual agreement cannot be achieved between the two.ReferencesInternet. (2007). How Laws Are Made. Retrieved on January 25, 2009 from: http://bensguide.gpo.gov/9-12/lawmaking/index.html New York State Archives. Environmental Affairs in New York State: An Historical Overview. Retrieved on January 25, 2009 from: http://www.archives.nysed.gov/a/research/res_topics_env_hist_machine_toxic.shtml The Internet Movie Database. (2009). A Civil Action. Retrieved on January 25, 2009 from: http://www.imdb.com/title/tt0120633/plotsummary

College Athletes Being Paid - 1035 Words

College athletes now-a-days are getting paid to play like its a job. Although, do they deserve the pay they get or even the pay at all. College athletes do not deserve to be paid because the point of college is to get an education, not a â€Å"camp† before the pros. It has been statistically proven that out of all the Division 1 sports teams, only 45% of them are actually allowed to graduate. Colleges need to focus on the â€Å"athletic-students† now. They need to get the â€Å"athletic-students†, who are only in college for the sports, to become â€Å"student-athletes†, who are students that are good at sports but have school as the number one priority. Although, most people are only looking at the graduation rates, which are low and need improvement, but they don’t show the entire story. They only show how many people graduate, not all the people that got an education. This doesn’t mean that all the athletes got an education in college. Colleges need to change and enforce a few things to make sure that their athletes are understanding the soul purpose on college, an EDUCATION! They could bench freshman until they can prove that they are ready for the responsibility of going to college and playing sports. Col leges should even make the people that are failing classes, or skipping lessons and lectures without a good reason ride the bench for a game. That should teach them to take their college education more seriously. There are some colleges that are doing things different, and they areShow MoreRelatedShould College Athletes Be Paid?1578 Words   |  7 PagesAshay Mehta Nou Per 8 Should College Athletes Be Paid? One of the hottest debates in the sports industry is if college athletes should be paid. If you want to pay these athletes, how would the college determine the dollar amount that should be paid? Should the basketball team make more than the football team? Should the the soccer team be paid as well? Cheerleading? 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