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A sharp and provocative new essay collection from the award-winning author of Freedom and The Corrections The essayist, Jonathan Franzen writes, is like “a fire-fighter, whose job, while everyone else is fleeing the flames of shame, is to run straight into them.” For the past twenty-five years, even as his novels have earned him worldwide acclaim, Franzen has led a second life as a risk-taking essayist. Now, at a moment when technology has inflamed tribal hatreds and the planet is beset by unnatural calamities, he is back with a new collection of essays that recall us to more humane ways of being in the world. Franzen’s great loves are literature and birds, and The End of the End of the Earth is a passionate argument for both. Where the new media tend to confirm one’s prejudices, he writes, literature “invites you to ask whether you might be somewhat wrong, maybe even entirely wrong, and to imagine why someone else might hate you.” Whatever his subject, Franzen’s essays are always skeptical of received opinion, steeped in irony, and frank about his own failings. He’s frank about birds, too (they kill “everything imaginable”), but his reporting and reflections on them—on seabirds in New Zealand, warblers in East Africa, penguins in Antarctica—are both a moving celebration of their beauty and resilience and a call to action to save what we love. Calm, poignant, carefully argued, full of wit, The End of the End of the Earth provides a welcome breath of hope and reason.
In 1981, while working as New Mexico State Historian, Stanley M. Hordes began to hear stories of Hispanos who lit candles on Friday night and abstained from eating pork. Puzzling over the matter, Hordes realized that these practices might very well have been passed down through the centuries from early crypto-Jewish settlers in New Spain. After extensive research and hundreds of interviews, Hordes concluded that there was, in New Mexico and the Southwest, a Sephardic legacy derived from the converso community of Spanish Jews. In To the End of the Earth, Hordes explores the remarkable story of crypto-Jews and the tenuous preservation of Jewish rituals and traditions in Mexico and New Mexico over the past five hundred years. He follows the crypto-Jews from their Jewish origins in medieval Spain and Portugal to their efforts to escape persecution by migrating to the New World and settling in the far reaches of the northern Mexican frontier. Drawing on individual biographies (including those of colonial officials accused of secretly practicing Judaism), family histories, Inquisition records, letters, and other primary sources, Hordes provides a richly detailed account of the economic, social and religious lives of crypto-Jews during the colonial period and after the annexation of New Mexico by the United States in 1846. While the American government offered more religious freedom than had the Spanish colonial rulers, cultural assimilation into Anglo-American society weakened many elements of the crypto-Jewish tradition. Hordes concludes with a discussion of the reemergence of crypto-Jewish culture and the reclamation of Jewish ancestry within the Hispano community in the late twentieth century. He examines the publicity surrounding the rediscovery of the crypto-Jewish community and explores the challenges inherent in a study that attempts to reconstruct the history of a people who tried to leave no documentary record.
Much may be gathered, indirectly, from the arguments in these pages, as to the real nature of the Earth on which we live and of the heavenly bodies which were created for us. The reader is requested to be patient in this matter and not expect a whole flood of light to burst in upon him at once, through the dense clouds of opposition and prejudice which hang all around. Old ideas have to be gotten rid of, by some people, before they can entertain the new; and this will especially be the case in the matter of the Sun, about which we are taught, by Mr. Proctor, as follows: “The globe of the Sun is so much larger than that of the Earth that no less than 1,250,000 globes as large as the Earth would be wanted to make up together a globe as large as the Sun.” Whereas, we know that, as it is demonstrated that the Sun moves round over the Earth, its size is proportionately less. We can then easily understand that Day and Night, and the Seasons are brought about by his daily circuits round in a course concentric with the North, diminishing in their extent to the end of June, and increasing until the end of December, the equatorial region being the area covered by the Sun’s mean motion. If, then, these pages serve but to arouse the spirit of enquiry, the author will be satisfied.
The Zechariah Tradition and the Gospel of Matthew is a comprehensive study of the ways Matthew utilizes Zechariah texts and traditions. Against the background of materials from Qumran, and apocryphal and deuterocanonical writings Matthew’s explicit citations of Zechariah are examined; the influence of Zechariah elsewhere in the First Gospel is identified; and the extent to which Matthew alludes to characteristic Zechariah themes, alone or in combination with other prophetic traditions, is explored. Zechariah traditions appear in Matthew’s distinctive materials, as well as in texts Matthew has transmitted, or altered, from Mark and Q. The impact of Zech 9-14 is not limited to the Passion Narrative but extends through Matthew’s Infancy and Galilean healing narratives, as well; important concepts from Zech 1-8 are also discerned in the Infancy and Passion Narratives. Moss works through the canonical order of Matthew; this enables readers to appreciate the cumulative effect of Zechariah’s influence at each stage of the Gospel story. Two appendices, one arranged according to Zechariah and the other to Matthew, list possible references to Zechariah in Matthew. This monograph is useful for Matthean studies and it is an insightful investigation of how one set of Old Testamental traditions are appropriated in one canonical Gospel and in the New Testament.
Reprint of the original, first published in 1836.