By Peter Fieldman
ENGLAND'S DEFINING second IN background a thousand YEARS in the past ON the most vital DATES IN ENGLISH HISTORY.
A NORMAN DUKE LED THE final INVASION of britain TO turn into KING of britain. APPOINTED DUKE OF NORMANDYAT THE AGE OF 8 at the demise OF HIS FATHER, HE SURVIVED makes an attempt ON HIS lifestyles AND GREW UP IN A MEDIEVAL international packed with INTRIGUE, TREACHERY AND VENGEANCE . AFTER YEARS OF clash HE grew to become the main robust FEUDAL WARLORD IN NORMANDY AND received THE FRIENDSHIP OF HIS maximum RIVAL, HAROLD, THE SAXON EARL, until eventually the ultimate war of words at the box close to HASTINGS GAVE HIM THE CROWN . this is often 1066, THE LEGEND OF WILLIAM THE CONQUEROR.
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Sonnet VI, 1–7; Southey 1823: I. 38) Again, in 1799, Thomas Campbell complained against slavery in The Pleasures of Hope. ‘Was man ordain’d the slave of man to toil,/Yok’d with the brutes, and fetter’d to the soil . ’ (I. 495–96; Campbell 1799: 38). Campbell indulges in a stereotypical, primitivist vision of an African chief as ‘noble savage’ in order to make his point: Lo! once in triumph, on his boundless plain, The quiver’d chief of Congo lov’d to reign; With fires proportion’d to his native sky, Strength in his arm, and light’ning in his eye .
47) The humanitarian sentiment apparent in Lyrical Ballads is not in itself, then, a revolutionary new phenomenon, not something that marks the beginning of a new age. It has some roots in the social concerns of poets as far back as the 1770s: Oliver Goldsmith’s The Deserted Village (1770), for example, or John Langhorne’s The Country Justice (1774–77). But most significantly it emerges from the heated radical movement of the early 1790s, a movement in which Wordsworth and Coleridge themselves had a small part; it emerges from the continuation of radical and humanitarian sentiment throughout the decade and which received some expression, as Robert Mayo has noted, in the magazines and journals of the time.
What though on hamely [plain] fare we dine, Wear hoddin grey [coarse cloth], and a’ that. 29 30 ENLIGHTENMENT OR ROMANTIC? Gie [give] fools their silks, and knaves their wine, A Man’s a Man for a’ that. Then let us pray that come it may, As come it will for a’ that, That Sense and Worth, o’er a’ the earth Shall bear the gree [come off best], and a’ that. For a’ that, and a’ that, Its comin yet for a’ that, That Man to Man the warld [world] o’er, Shall brothers be for a’ that. – (1–12, 33–40; Kinsley 1968: II.