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George Herbert: Essays and Articles.

George Herbert and Henry Vaughan are undoubtedly 'iconic' figures in the Anglican imagination – writers who express in some way an essential component of what has been and still is valued in the spiritual heritage of the Church of England. So it is easy to assimilate them rather carelessly to each other, and to sentimentalise the world we assume lies behind the poetry. But in fact Herbert and Vaughan are very different poets; and their worlds are full of conflict and uncertainty. It is more obvious in Vaughan's case, Vaughan whose life was scarred by the Civil War; but Herbert lived and died not in some unclouded summer of social stability but in the increasingly confused atmosphere of James last days and the political realignments that accompanied the beginning of Charles' reign. In spite of Walton's claims, it is not in fact very likely that Herbert enjoyed the patronage or favour of William Laud, given the none-too-cordial relations between Laud and the Earl of Pembroke, who prompted the new King to present Herbert to the parish of . Herbert died before Laud had become Primate, and so experienced nothing of the fierce conflicts around Laud's policies. We cannot know how he would have reacted; but it is certainly a mistake to see Herbert and Laud as part of some unified 'Caroline' Anglican ethos. And Vaughan's passionate Royalist sympathies belong to a different world from that of the twenties and early thirties of the seventeenth century.

In an essay, discuss whether Herbert's

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George Herbert Walker Bush, George’s father, had just graduated from Yale and wanted to attempt a living in the oil business....
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George Herbert s "Virtue" Analysis Essay - 702 Words

Herbert, as we have seen, can use angels as a serious but also teasing bit of apparatus in making a far broader point; he is otherwise not very interested in them. And as for stars – apart from 'The ', a fairly simple movement from the fixed heavenly body to the unstable earthly one that needs grace to give it a 'standing' in heaven, we have 'Employment II' reading like an advance riposte to Vaughan: 'Man is no , but a quick coal/ Of mortal fire'. The natural radiance of the stars is quite unlike the human spirit, which needs constant stimulating into virtue. It would be nice to be naturally productive ('Oh that I were an -tree,/ That plant!'), but we are not made that way, and are thus more gravely at risk because of our ignorant failure to discern the right time for right action.

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'Disorder and frailty' echoes the prayer for God to 'give wings to my fire', recognizing that our spiritual life is subject to rapid alternations of rising and falling: we rise with the heat of morning and almost immediately are dragged down by evening damp ('Poor, falling Star!'); unless kept going by an inner fire, we shall go on in this cycle of aspiration and disappointment. 'Silence, and light, and watchfulness' characterise the stars; they represent 'Obedience, Order, Light' to us ('The Constellation'). The harmony of the stars is as potent an image for us as is their fiery intensity. So the hidden reality that must be uncovered anew in us and for us is not only an individual spark of light, but a disposition for harmony. This Platonic theme is given its most memorable expression in 'The World'. Vaughan is as remarkable for his arresting opening lines as Herbert is for his concluding ones, but 'I saw Eternity the other night' must be one of his finest. The image – evoking Dante as well as Plato, though I doubt whether Vaughan had heard of Dante – of the endless circling of ordered life in the light of eternity provides the perspective in which the small worlds of , ambition, power and greed are shown for what they are, self-constructed prisons.

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In George Herbert's poem, "Virtue", and in Edmund Waller's poem, "Go, Lovely Rose", the poets have contradicting values of what should be done with our time on earth.

George Herbert Essay - Paper Topics

Mr. Empson comments: 'He climbs the tree to repay what was stolen, as if he were putting the apple back'; and develops this explanation at some length. Upon this interpretation Miss Tuve observes rather tartly: 'All (Mr. Empson's) rabbits roll out of one small hat--the fact that Herbert uses the time-honoured 'climb' for the ascent of the Cross, and uses the word 'must', to indicate a far deeper necessity than that which faces a small boy under a big tree.' Certainly, the image of the apple which has been plucked is too ludicrous to be entertained for a moment. It is obvious that Christ 'climbs' or is 'listed' up on the Cross in atonement for the sin of Adam and Eve; the verb 'climb' being used traditionally to indicate the nature of the sacrifice for the sins of the world. Herbert was, assuredly, familiar with the imagery used by the pre-Reformation Church. It is likely also that Donne, learned in the works of the scholastics, and also in the writings of such Roman theologians contemporary with himself as Cardinal Bellarmine, set a standard of scholarship which Herbert followed.

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