fucking poe paper

Edgar Allan Poe’s Symbolism of Death in "The Fall of the House of Usher"
Death is defined as, "The termination or extinction of something" (American Heritage Dictionary). Edgar Allan Poe uses this description in "The Fall of the House of Usher" in different ways. Poe’s intention when writing "The Fall of the House of Usher" was not to present a moral, lesson, or truth to the reader; he was simply trying to bring forth a sense of terror to the reader. Poe’s mind worked that way, and critics believe this statement, especially when related to this story.
Edgar Allan Poe was born in Boston on January 19, 1809. His life was filled with tragedies that started when he was ten months old and continued until he died at age forty. These tragedies might be the answer to why Poe wrote in a way that confuses most of his readers. "Abandoned, misunderstood, and broke throughout his life, few would have predicted that Poe would one day achieve the fame and respect now offered him in literacy circles in America and Europe—particularly France" ("The Fall of the House of Usher" - Analysis, 5).
Poe is grouped with other writers in the Romantic period. Writers of this period focused on life, emotions, and the existence of the human race. Although Poe’s work has many characteristics of Romanticism, "The Fall of the House of Usher" falls into the Gothic category. "It is usually admired for its ‘atmosphere’ and for its exquisitely artificial manipulation of Gothic claptrap and decor"(Abel, 380).
Bringing forth the symbolism of death is a major part of this writing. All of the characters in "The Fall of the House of Usher" are linked to death; by physical objects or by other people. "There are no symbols of absolute good" (Abel, 382).
The physical aspect of the House of Usher symbolizes death during the story. Even Poe’s description of the house has deadly characteristics. Poe describes the house as having "eye-like windows" and being covered by "minute fungi…hanging in a fine tangled web-work from the eaves (fungi eats off the dead remains of other organisms); a barely perceptible fissure, which, extending from the roof of the building in front, made its way down the wall in a zigzag direction, until it became lost in the sullen waters of the tarn"(Poe, 6-13) . This "fissure" is presented to the reader early in the story to represent that Roderick’s love for his twin sister, Madeline, was dying because she was suffering from a mysterious malady that baffled her doctors. This caused Roderick to be emotionally and physically depressed, and was described as a madman at this point. "He was convinced that his whole surroundings, the stones of the house, the fungi, the water in the tarn, the very reflected image of the whole, was woven into a physical oneness with the family, condensed, as it were, into one atmosphere—the special atmosphere in which alone the Ushers could live. And it was this atmosphere which had molded the destinies of his family" (Lawrence, 378).
Roderick invites a friend (the narrator) to the "House of Usher" to visit and support him during this crisis. The narrator is involved in all of Roderick’s emotions and problems during the course of the story. He sees Roderick’s compassion for his sister during her illness. After Madeline dies he assists Roderick in the placement of her body in a steal coffin in a vault under the house. The reason for such protection of Madeline’s body was the fear of her doctors. They were so fascinated by the strangeness of her disease that Roderick feared that they would steal her body for pathologic reasons.
Poe uses this whole scenario to show that Roderick really cared for his sister. It was as though they were one being, relying on each other for life; "—a brother, his twin sister, and their incredibly ancient house all sharing a single soul and meeting one common dissolution at the same moment"(Lovecraft, 380). Once Madeline died, Roderick had lost part of himself. Madeline was his connection in the human "realm". He knew that his love would eventually kill her, and it did. They loved without any resistance and eventually dragged each other to death. "For the Holy Ghost says you must not be as one thing with another being. Each must abide by itself, and correspond only within certain limits" (Lawrence, 378).
In the end, Roderick’s guest (the narrator) finally expresses that Roderick truly is a madman. The purpose for this is that Madeline was alive when they sealed her in the coffin. Usher knew that he had done this many days before, "Long-long-long-many minutes, many hours, many days, have I heard it-yet I dared not-oh, pity me, miserable wretch that I am!-I dared not-I dared not speak! We have put her living in the tomb!" (Poe, 182). After Usher finally speaks about what he knew, a figure of Madeline appears to them, "…but then without those doors there did stand the lofty and enshrouded figure of the lady Madeline of Usher" (Poe, 182). She came back to receive Roderick’s soul that had been lost because of her non-existence. He fell to the floor and the narrator flees the House of Usher. Roderick experiences physical death, and at that instant his soul is set free restoring perfect unity.
Poe shows, in this instance, that their love for one another had ceased, thus, breaking apart this "one being". The narrator notices the fissure again while running away
from his fear and terror. This time the fissure was widening, and the House of Usher was no more. It had crumbled to the ground, representing the no longer "human" existence of the Ushers. "While I gazed, this fissure rapidly widened-there came a fierce breath of the whirlwind-the entire orb of the satellite burst at once upon my sight…and the deep and dank tarn at my feet closed sullenly and silently over the fragments of the "House of Usher" (Poe, 183).
Not only was the physical state of the "House of Usher" gone, but the ancient family name or dynasty ,as it might be called, died also. Isolation and paranoia caused the decay of the Usher roots. In the past, the Ushers were noted for a long lasting family existence. Displayed through works of art and "musical science". Roderick Usher fretted the death of his family, thus, making him even more insane; which then, eventually led to his death.
Edgar Allan Poe achieves his lasting effect on the reader at the end. The horror that he wanted the reader to experience is linked to the death or "fall" (as in the name of the story) of a brother, sister, family name, and house. All this desired effect puts the reader into shock, but also brings out a good side. Life after death was the underlying meaning to this story.
Death usually means the end, but in a spiritual sense the soul is brought back to a state of comfort and pleasantness. Even though all of the characteristics of the Usher
name were completely obliterated, it will live on through the minds of Poe’s readers. The readers can draw conclusions about what happens after the death of Usher.
Poe was trying to present death as being so horrific that others involved would be affected by what was to come. Realizing that his friend had changed over the years, the narrator feared for Roderick as for himself. Usher was already in a state of madness when the narrator arrived. In this case, the narrator could have been drawn into Roderick’s lost state, but he did not let himself get attached to the situation completely. If he hadn’t left the scene of terror, the narrator would have died in the collapse of the house.
Understanding the symbolism of Poe’s work can make the reader confused. It seems as if all the characteristics of a person or an object are linked to one theme. Death was the main theme of "The Fall of the House of Usher". Poe scorned the use of symbolism in readings. "He said that as soon as the reader became preoccupied with meaning, the emotional effect was lost…on the other hand he believed that short stories should have ‘undercurrents of meaning’" ("The Fall of the House of Usher"- Analysis, 4). These statements are contradictory to each other. He believed "both sides of the story".
Poe may not have realized that he was using some symbolism in "The Fall of the House of Usher" when writing it. The expressions in this story were usually not used by other writers. His viewpoint of life was unique compared to the Romantic writers of the century. Most ideas that he wrote about were wicked, but readers of all ages and interests enjoyed his work even a century after his death. Poe was raised in harsh conditions, and for this reason, probably could not control what he wrote.
Edgar Allan Poe’s stories will live on through the hearts of readers for years to come. They will scrutinize the symbolic meanings of his passages and attempt to figure out their meanings. Poe was obsessed with death and, thus, his life ended in his middle years. He might have been waiting for death to come to him. He watched his life decay just like the narrator viewed the death of the Ushers. Poe is "alive" in the minds of his readers and they are still horrified by his work.


























Bibliography



1. Abel, Darrel. Introduction. The Science Fiction of Edgar Allan Poe. By Edgar Allan Poe. Penguin Books, 1976.
2. "Death". The American Heritage Dictionary of the English Language. 1992 edition.
3. Lawrence, D.H. Studies in Classic American Literature. The Viking Press, 1964.
4. Lovecraft, Howard Phillips. Supernatural Horror in Literature. Dover Publications ,Inc., 1973.
5. Poe, Edgar Allan. "The Fall of the House of Usher". CD-ROM. Lake Ariel, PA: Westwind Media, 1994.
6. Poe, Edgar Allan. Complete Tales and Poems. Secaucus, N.J.: Castle, a Division of Book Sales, Inc., 1985.

roger williams

Benjamin Hetrick
October 3rd, 2006
Literature of Early America
Character Analysis- Roger Williams


Roger Williams- Founder of Rhode Island. Theologian. Advocate of the separation of Church and State and fair treatment of Native Americans.
Williams was born in Edinburgh, England on December 21, 1603, to a Merchant family. He was very highly educated, and was particularly adept at learning languages, including Latin, Greek, Dutch, and French. At one time, he was teaching John Milton Dutch lessons in exchange for Hebrew lessons. He eventually graduated from Cambridge University, and became a chaplain. He slowly began to distrust and rise against the Archbishop of Canterbury, William Laud.
Archbishop Laud was a follower of absolute monarchy. He supported King Charles I, and the Divine Right ideal, which stated that the King owed his rule to the will of the Lord, and not to the will of his subjects. Roger Williams believed in a separation between the church and the state, and looked to the new lands to spread his belief- The New England colonies.
Williams traveled with his wife, Mary Barnard, to Boston in 1631. Once there he was invited to preach at the church, but it was not a separated church- it still followed the ideals of “Divine Right” that he had left behind. Williams began to spread his beliefs of separation of church and state, and one of the most important amendments to the future Consitution- Freedom of Religion.
He referred to it as “Soul Liberty”. Williams hated the idea that citizens could be punished for their religious beliefs, and for going against the religions of others. He spoke out against official “state religions” One of his works, The Bloudy Tenent of Persecution, made this quite clear.

“First, that the blood of so many hundred thousand souls of Protestants and Papists, spilt in the wars of present and former ages, for their respective consciences, is not required nor accepted by Jesus Christ the Prince of Peace…Thirdly, satisfactory answers are given to scriptures, and objections produced by Mr. Calvin, Beza, Mr. Cotton, and the ministers of the New English churches and others former and later, tending to prove the doctrine of persecution for cause of conscience…Fourthly, the doctrine of persecution for cause of conscience is proved guilty of all the blood of the souls crying for vengeance under the altar…Fifthly, all civil states with their officers of justice in their respective constitutions and administrations are proved essentially civil, and therefore not judges, governors, or defenders of the spiritual or Christian state and worship…Seventhly, the state of the Land of Israel, the kings and people thereof in peace and war, is proved figurative and ceremonial, and no pattern nor president for any kingdom or civil state in the world to follow.”

With this, we can be sure of his thoughts and ideals. It was because of writings like this that he was turned down for an eventual position with the Salem village, but he eventually did accept a position with the Plymouth village.
He continued to speak out against the King of England and the Massachusetts Bay Colony. He also tried to improve upon Colony-Native American relations, but eventually was banished from his village, due to his teachings and outspoken ways. He settled with the Pequot tribe for the harsh winter.
Williams eventually did settle in Providence, Rhode Island. He received the land from the Native Americans, and settled with others who left Massachusetts when he was banished. It was a settlement in William’s image- religious freedom, and a strong division between church and state. The followers of Anne Hutchinson eventually joined with the Providence settlers, free to express their ideas.
Roger Williams believed in the freedoms of the new land, which shows even to this day. His writings and teachings inspired many of the founding fathers of America, and they used Williams’ ideas in many of the founding documents, particularly his stance on the separation of church and state. His vision of Providence is still held highly to this day, as it is considered a “safe haven” to many religions, including Catholics, Jews, Baptists, and many others. It’s staggering to think of how much a man who was banished from a settlement in colonial America has changed the face of the country to this day.


Works Cited:
Hall, Timothy. Separating Church and State: ROGER WILLIAMS AND RELIGIOUS LIBERTY. Illinois: University of Illinois Press, 1997
Gaustad, Edwin. Liberty of Conscience: Roger Williams in America. New York. Judson Press. 1999.

Pictures

http://www.army.mil/cmh/reference/mamil/1mstr.jpg - first muster

http://www.historicalimagebank.com/albums/album25/FW123d_Soldier_with_matchlock_musket_circa_1640_copy.jpg - 1640 solider

http://img.photobucket.com/albums/v30/foxmccloud/48ea8039.jpg - super soldier!!

http://www.militaryplaques.com/National%20Guard/Army%20National%20Guard.jpg- guard medal

http://www.stowminutemen.org/images/stow/musket-drum.jpg

amer lit

National Guard began on December 13, 1636, when the General Court of the Massachusetts Bay Colony ordered the organization of the Colony's militia companies into three regiments: The North, South and East Regiments. The colonists had adopted the English militia system which obligated all males, between the ages of 16 and 60, to possess arms and participate in the defense of the community. The early colonial militia drilled once a week and provided guard details each evening to sound the alarm in case of attack. The growing threat of the Pequot Indians to the Massachusetts Bay Colony required that the militia be in a high state of readiness. The organization of the North, South and East Regiments increased the efficiency and responsiveness of the militia. Although the exact date is not known, the first muster of the East Regiment took place in Salem, Massachusetts. The 101st Engineer Battalion, Massachusetts Army National Guard, continues the East Regiment's proud heritage of 350 years

As early as 1645, men were selected from the militia ranks to be dressed with matchlocks or pikes and accoutrements within half an hour of being warned. In 1689 another type of Minuteman company came into existence. Called Snowshoemen, each was to "provide himself with a good pair of snowshoes, one pair of moggisons, and one hatchet" and to be ready to march on a moment's warning. By the time of the Revolution, Massachusetts had been training, drilling, and improving their militia for well over a hundred years.

The most formidable war in which the early colonies of New England were involved was with King Philip, who was the son of Massasoit, a firm friend of the settlers until his death. Philip was one of the great Indians of history. Like many of his people he saw with anger the growth of the white men, who in time would drive him and his warriors from their hunting grounds. Realizing the magnitude of the work of exterminating all the settlers, he visited the different tribes and used every effort to unite them in a war against the invaders. He was partly successful, and, with the allies secured, King Philip began the war by attacking a party of settlers at Swansea, on Sunday, June 24, 1675, while they were on their way to church. Several whites were killed, when the Indians hurried off to the Connecticut Valley to continue their dreadful work.

All understood their peril, and flew to arms. Every man carried his musket to church, and they were stacked outside the door, while a sentinel paced up and down. More than once the long sermon was interrupted by the crack of the red men's guns and their wild whoops, as they swarmed out, of the woods. Springing down from the pulpit, the minister was among the foremost in beating the heathen back, and, when quiet was restored, probably he resumed and finished his sermon.

The war was prosecuted furiously on both sides. In the depth of winter, when the snow lay several feet on the ground, John Winslow led 1,500 men against the. Narragansett stronghold, which was in the heart of a great swamp, and was one of the most powerful fortifications ever erected by the red men on this continent. In the terrible fight, 200 white men and nearly 1,000 Indians were killed. Finally, Philip was run down in a swamp near his old home on Mount Hope, not far from the present city of Bristol, Rhode Island. While stealing out, of his hiding place, he was confronted by a white soldier and a friendly Indian. The gun of the former missed fire, whereupon the Indian leveled his musket and shot the Wampanoag leader dead. The war, ended a few months later. During its continuance, six hundred white men were killed and many more wounded; thirteen towns were destroyed and five hundred buildings burned, but the Indian power in southern New England was shattered forever.

By the late 15th century, a minority of foot soldiers were already equipped with hand cannons, however these were extremely inaccurate and difficult to load and fire. In the 16th century, the hand held firearm became commonplace and by the 17th century it superseded the pike as the main infantry weapon. In the 16th century, the most common musket was the arquebus. In this period, the musket proper (the word derives from the French mousquette) referred to a heavier weapon, firing a heavier shot, which had to balance on a rest. A lighter alternative to either the arquebus or the musket was the caliver, which was often used at sea, or by irregular troops. Almost all muskets in this period were fired by the matchlock mechanism, where a length of smouldering rope ignited the gunpowder in the weapon's pan, causing the ball to be fired out of the barrel. An alternative to the matchlock in the earlier period was the wheellock mechanism. The matchlock had several disadvantages - it was inaccurate at over 100 metres, slow to reload and often caused accidents by igniting gunpowder stores accidentally. Nevertheless, the widespread use of muskets changed the face of warfare.