About mountains, sure, but even more so about people. How their perception of the world changed in the last centuries and how the influence of the mountains shaped everything. Everything? Yes. Everything. Iroda: Yes, that's it! Well done indeed. I'll pass the word to Vofknir at once. Now, if you'll excuse me. Pulpit Commentary Verse 9. - And here is the mind which hath wisdom. Omit "and." Read, Here is the mind (or, meaning), etc. These words (as in Revelation 13:18) draw attention to the explanation which follows - or else that which precedes (cf. Revelation 13:18). They also make it appear that the explanation which the angel offers of the "mystery" is not one to be understood without some difficulty. The seven heads are seven mountains, on which the woman sitteth. The diversity of opinions on the interpretation of this passage is mainly owing to the fact that writers are not consistent in their application of symbols and numbers; in one place interpreting figuratively, in another literally. We have repeatedly seen that the language of the Apocalypse and its numbers are symbolical. The seals are not literal seals, the Lamb is not a literal Lamb, the beast is not a literal beast, etc. So here, the mountains are not literal mountains. A mountain is a symbol of power (see on Revelation 8:8); seven is the number significant of universality (see on Revelation 1:4; 5:1, etc.). The plain meaning of the passage, therefore, is that the woman relies upon a visibly universal power. This is precisely the idea contained in ver. 3, which describes the faithless part of the Church (the harlot) trusting to the power of the world (the beast). Of course, the most prominent form of this world power in St. John's time was heathen Rome, hence some writers believe that "the seven-hilled city," Rome, is referred to here - either pagan or papal Rome. And, indeed, this may be a partial fulfilment of the vision; but it is not the whole signification. To understand seven mountains literally in this place renders it necessary to interpret forty-two weeks, etc., literally in another.

Mark scheme: Paper 1 Explorations in creative reading and

The Long Mynd Hotel in Church Stretton was built in 1901, originally as the Hydro, at a time when the town was popular as a spa. [4] Then came a shout. "Cailloux! Cailloux!" I heard yelled from above, in a female voice. The words echoed down towards us. I looked up to see where they had come from.

Moreover, mountains were dangerous places to be. It was believed that avalanches could be triggered by stimuli as light as a cough, the foot of a beetle, or the brush of a bird's wing as it swooped low across a loaded snow-slope. You might fall between the blue jaws of a crevasse, to be regurgitated years later by the glacier, pulped and rigid. Or you might encounter a god, demi-god or monster angry at having their territory trespassed upon - for mountains were conventionally the habitat of the supernatural and the hostile. In his famous Travels, John Mandeville described the tribe of Assassins who lived high among the peaks of the Elbruz range, presided over by the mysterious 'Old Man of the Mountains'. In Thomas More's Utopia the Zapoletes - a 'hideous, savage and fierce' race - are reputed to dwell 'in the high mountains'. True, mountains had in the past provided refuge for beleaguered peoples - it was to the mountains that Lot and his daughters fled when they were driven out of Zoar, for instance - but for the most part they were a form of landscape to be avoided. Go around mountains by all means, it was thought, along their flanks or between them if absolutely necessary - as many merchants, soldiers, pilgrims and missionaries had to - but certainly not up them. Here is scope for the exercise of a mind that has wisdom! The seven heads are the seven hills on which the woman sits. Aviation heroine's close shave". Shropshire Star. 20 July 2022. p.24. Article by Toby Neal, title referred to a gliding accident in Walsall in 1938 during a display partly organised by this club.

Mountains of the Mind - Wikipedia

Here is the mind that is having wisdom; the seven heads are seven mountains, upon which the woman doth sit, Here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth: The book which undoubtedly made the deepest impression on me was Maurice Herzog's Annapurna, dictated by Herzog from a hospital bed in 195I. He couldn't write it himself because he had no fingers left. Herzog was the leader of a team of French mountaineers which, in the spring of 1950, travelled to the Nepal Himalaya with the aim of being the first group to summit one of the world's fourteen 8,000-metre peaks. In the final analysis, however, it could very well be just instinct. There is that universal, unexplainable pleasure in being confronted with fear and danger provided you survive it. That is why some love to watch horror movies, do shoplifting, race cars or ride roller coasters. I read someone describe mountain-climbers as the “Conquistadores of the Useless.” And echo of this is found in the following quote in this book:

Navigation menu

Strong's 3563: Probably from the base of ginosko; the intellect, i.e. Mind; by implication, meaning. Macfarlane has travelled fairly widely, and he alternates between personal accounts on mountains large and small (most enjoyably in Central Asia, in parts truly unknown) and discussions of others' (generally historic) adventures, from ladies on glacier-excursions to more serious mountain conquests.

Lines Composed a Few Miles above Tintern Abbey,… | Poetry

Until the 19th century, few saw any reason to scale the serious Alpine (much less the Andean and Himalayan) peaks, but after a while that very ideal -- the practically pointless (and often very dangerous) ascent to -- ideally -- a mountain-top where no one had ever stood -- became a widespread ambition and popular sport. But what is Hopkins’ line doing, serving as an epigraph to such a book? Hopkins’ poem is about melancholia; indeed, it might be one of the most powerful and moving explorations of the mind’s travails. Here is how I read his line: our mind is capable of entertaining thoughts and feelings which contain within them chasms of despair, points at which we stare into a dark abyss, an unfathomable one, with invisible depths. These are our own private hells, glimpses of which we catch when we walk up to the edge and look. The effect on the reader–especially one who has been to the mountains–is dramatic; you are reminded of the frightening heights from which you can gaze down on seemingly endless icy and windswept slopes, the lower reaches of which are shrouded with their own mysterious darkness; and you are reminded too, of the darkest thoughts you have entertained in your most melancholic moments. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns…Oil painting is an appropriate medium to represent the processes of geology, for oil paints have landscapes immanent within them: they are made of minerals. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased… We were staying in the house for the summer. My brother and I were allowed to go anywhere except into the room at the end of the hallway, which was my grandfather's study. We played hide and seek, and I often hid in the big wardrobe in our bedroom. It smelt strongly of camphor, and there was a clutter of shoes on the floor of the wardrobe which made it difficult to stand up in. My grandmother's fur coat hung in it, too, sheathed in thin clear plastic to keep the moths away. It was strange to put a hand out to touch the soft fur and feel the smooth plastic instead. Here [is] the mind that is having wisdom: the seven heads are seven mountains on which the woman sits,

Mountains of the Mind: A History of a [PDF] [EPUB] Mountains of the Mind: A History of a

Mountains of the Mind: A History of a Fascination is a book by British writer Robert Macfarlane published in 2003 about the history of the human fascination with mountains. The book takes its title from a line by the poet Gerard Manley Hopkins and combines history with first-person narrative. He considers why people are drawn to mountains despite their obvious dangers, and examines the powerful, and sometimes fatal hold that mountains can come to have over the imagination. The book's heroes include the mountaineer George Mallory, and its influences include the writing of Simon Schama and Francis Spufford. [1] In the end, Macfarlane criticizes Mallory for devoting more time to the mountain than his wife and notes that he has personally sworn off high-risk mountaineering. The New York Times's John Rothchild praised the book, writing "There's fascinating stuff here, and a clever premise, but Mountains of the Mind may cause recovering climbaholics to trace their addiction to their early homework assignments and file class-action lawsuits against their poetry teachers." [2] Macfarlane captures the physical hardship of mountaineering well, almost gleefully recounting historical and personal frostbite-episodes, and the suffering that many have endured in their battles against mountains. It wasn't, either. It beat a path of sound over the glacier and thumped its way off east, towards the pinnacle of the Zinalrothorn, where somebody else had died.

I)lluminating and, occasionally, vertiginous (.....) This book glitters with memorable phrases." - Christopher Hirst, The Independent Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein. Of course the significant difference between de Saussure's chamois hunter and me was that for the hunter, risk wasn't optional - it came with the job. I sought risk out, however. I courted it. In fact, I paid for it. This is the great shift which has taken place in the history of risk. Risk has always been taken, but for a long time it was taken with some ulterior purpose in mind: scientific advancement, personal glory, financial gain. About two-and-a-half centuries ago, however, fear started to become fashionable for its own sake. Risk, it was realised, brought its own reward: the sense of physical exhilaration and elation which we would now attribute to the effects of adrenaline. And so risk-taking - the deliberate inducement of fear - became desirable: became a commodity.