The caption of the first epistle is “Of the Nature and State of Man, with Respect to the Universe, ” and this subdivision deals with man’s topographic point in the universe. Pope argues that to warrant God’s ways to man must needfully be to warrant His ways in relation to all other things. God regulations over the whole existence and has no particular favourites, non man nor any other animal. By nature, the existence is an order of “strong connections, nice dependences, / Gradations just” ( 30-1 ) . This order is, more specifically, a hierarchy of the “Vast concatenation of being” in which all of God’s creative activities have a topographic point ( 237 ) . Man’s topographic point in the concatenation is below the angels but above birds and animals. Any divergence from this order would ensue in cosmic devastation. Because the existence is so extremely ordered, opportunity, as man understands it, does non be. Chance is instead “direction, which thou canst non see” ( 290 ) . Those things that man sees as disparate or unrelated are all “but parts of one colossal whole, / Whose organic structure nature is, and God the soul” ( 267-8 ) . Therefore every component of the existence has complete flawlessness harmonizing to God’s intent. Pope concludes the first epistle with the statement “Whatever is, is right, ” significance that all is for the best and that everything happens harmonizing to God’s program, even though man may non be able to grok it ( 294 ) .
Pope’s foremost epistle seems to back a kind of fatalism, in which all things are fated. Everything happens for the best, and man should non assume to oppugn God’s greater design, which he needfully can non understand because he is a portion of it. He farther does non possess the rational capableness to grok God’s order outside of his ain experience. These statements surely support a fatalistic universe position. Harmonizing to Pope’s thesis, everything that exists plays a function in the Godhead program. God therefore has a specific purpose for every component of His creative activity, which suggests that all things are fated. Pope, nevertheless, was ever greatly distressed by charges of fatalism. As a advocate of the philosophy of free will, Pope’s personal sentiments seem at odds with his philosophical decisions in the first epistle. Accommodating Pope’s ain positions with his fatalistic description of the universe represents an impossible undertaking.
The first epistle of An Essay on Man is its most ambitious. Pope provinces that his undertaking is to depict man’s topographic point in the “universal system” and to “vindicate the ways of God to man” ( 16 ) . In the poem’s prefatory reference, Pope more specifically depict his purpose to see “man in the abstract, his Nature and his State, since, to turn out any moral responsibility, to implement any moral principle, or to analyze the flawlessness of imperfectness of any animal whatsoever, it is necessary foremost to cognize what status and relation it is placed in, and what is the proper terminal and intent of its being.” Pope’s stated intent of the verse form further problematizes any critical reading of the first epistle. Harmonizing to Pope’s ain decisions, man’s limited mind can grok merely a little part of God’s order and likewise can hold cognition of merely half-truths. It hence seems the tallness of hubris to assume to warrant God’s ways to man. His ain philosophical decisions make this impossible. As a mere component portion of God’s design and a member of the hierarchal center province, Pope exists within God’s design and hence can non comprehend the greater logic of God’s order. To make so would convey merely wretchedness: “The cloud nine of man / Is, non to move of think beyond mankind” ( 189-90 ) .
Though Pope’s philosophical aspirations result in a instead incoherent epistle, the verse form demonstrates a consummate usage of the epic pair. Some of the most quoted lines from Pope’s plants really appear in this verse form. For illustration, the citation “Hope springs ageless in the human chest: / Man ne'er is, but ever to be blest” appears in the debatable first epistle ( 95-6 ) . Pope’s accomplishment with poetry therefore far outweighs his philosophical aspirations, and it is fortunate that he chose to compose in poetry instead than prose. Indeed, eighteenth-century critics saw An Essay on Man as a chiefly poetic work despite its philosophical subjects.
An Essay on Man
An Essay on Man is a verse form published by Alexander Pope in 1733–1734. It is an attempt to apologize or instead `` justify the ways of God to man '' ( l.16 ) , a fluctuation of John Milton 's claim in the gap lines of Paradise Lost, that he will `` warrant the ways of God to work forces '' ( 1.26 ) . It is concerned with the natural order God has decreed for man. Because man can non cognize God 's intents, he can non kick about his place in the Great Chain of Being ( ll.33-34 ) and must accept that `` Whatever IS, is Right '' ( l.292 ) , a subject that was satirized by Voltaire in Candide ( 1759 ) . More than any other work, it popularized optimistic doctrine throughout England and the remainder of Europe.
Pope reveals in his introductory statement, `` The Design, '' that An Essay on Man was originally conceived as portion of a longer philosophical verse form, with four separate books. What we have today would consist the first book. The second was to be a set of epistles on human ground, humanistic disciplines and scientific disciplines, human endowment, every bit good as the usage of acquisition, scientific discipline, and humor `` together with a sarcasm against the misapplications of them. '' The 3rd book would discourse political relations, and the 4th book `` private moralss '' or `` practical morality. '' Often quoted is the undermentioned transition, the first poetry paragraph of the 2nd book, which neatly summarizes some of the spiritual and humanistic dogmas of the verse form:
Know so thyself, presume non God to scan The proper survey of Mankind is Man. Placed on this isthmus of a in-between province, A Being darkly wise, and impolitely great: With excessively much cognition for the Sceptic side, With excessively much failing for the Stoic 's pride, He hangs between ; in uncertainty to move, or rest ; In uncertainty to hold himself a God, or Beast ; In uncertainty his head or organic structure to prefer ; Born but to decease, and reas'ning but to mistake ; Alike in ignorance, his ground such, Whether he thinks excessively small, or excessively much ; Chaos of Thought and Passion, all confus 'd ; Still by himself, abus 'd or disabus 'd ; Created half to lift and half to fall ; Great Lord of all things, yet a quarry to all, Sole justice of truth, in eternal mistake cast 'd ; The glorification, joke and conundrum of the universe.
I. That we can judge merely with respect to our ain system, being ignorant of the dealingss of systems and things, ver. 17, & c. II. That Man is non to be deemed imperfect, but a being suited to his topographic point and rank in the creative activity, agreeable to the general order of things, and conformable to terminals and dealingss to him unknown, ver. 35, & c. III. That it is partially upon his ignorance of future events, and partially upon the hope of a hereafter province, that all his felicity in the present depends, ver. 77, & c. IV. The pride of taking at more cognition, and feigning to more flawlessness, the cause of Man’s mistake and wretchedness. The impiousness of seting himself in the topographic point of God, and judgment of the fittingness or softness, flawlessness or imperfectness, justness or unfairness of his dispensations, ver. 109, & c. V. The absurdness of conceiting himself the concluding cause of the creative activity, or anticipating that flawlessness in the moral universe, which is non in the natural, ver. 131, & c. VI. The unreasonableness of his ailments against Providence, while on the one manus he demands the flawlessnesss of the angels, and on the other the bodily makings of the beasts ; though to possess any of the sensitive modules in a higher grade, would render him suffering, ver. 173, & c. VII. That throughout the whole seeable universe, an cosmopolitan order and step in the animal and mental modules is observed, which causes a subordination of animal to animal, and of all animals to Man. The steps of sense, inherent aptitude, thought, contemplation, ground ; that ground entirely countervails all the other modules, ver. 207. VIII. How much further this order and subordination of life animals may widen, above and below us ; were any portion of which broken, non that portion merely, but the whole affiliated creative activity must be destroyed, ver. 233. IX. The extravagancy, lunacy, and pride of such a desire, ver. 259. Ten. The effect of all, the absolute entry due to Providence, both as to our present and future province, ver. 281, & c. to the terminal.
The acknowledged maestro of the epic pair and one of the primary tastemakers of the Augustan age, Alexander Pope was a cardinal figure in the Neoclassical motion of the early eighteenth century. He was known for holding perfected the rhyming pair signifier of his graven image, John Dryden, and turned it to satiric and philosophical intents. His mock epic The Rape of the Lock ( 1714 ) derides elect society, while An Essay on Criticism ( 1711 ) and An Essay on Man ( 1733-34 ) articulate many of the cardinal dogmas of 18th-century aesthetic and moral doctrine. Pope was noted for his engagement in public feuds with the authors and publishing houses of low-end Grub Street, which led him to compose The Dunciad ( 1728 ) , a scathing history of England’s cultural diminution, and, at the terminal of his life, a series of related poetry essays and Horatian sarcasms that articulated and protested this diminution. Pope is besides remembered.
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An Essay On Man In Four Epistles: Epistle 1 - Poem by Alexander Pope
To Henry St. John, Lord Bolingbroke Awake, my St. John! leave all meaner things To low aspiration, and the pride of male monarchs. Let us ( since life can little more supply Than merely to look about us and to decease ) Expatiate free o'er all this scene of man ; A mighty labyrinth! but non without a program ; A natural state, where weeds and flow'rs promiscuous shoot ; Or garden, alluring with out fruit. Together allow us crush this ample field, Try what the unfastened, what the covert output ; The latent piece of lands, the dizzy highs explore Of all who blindly creep, or eyeless zoom ; Eye Nature 's walks, shoot folly as it flies, And catch the manners populating as they rise ; Laugh where we must, be candid where we can ; But vindicate the ways of God to man.I. Say foremost, of God above, or man below, What can we ground, but from what we know? Of man what see we, but his station here, From which to ground, or to which refer? Through universes unnumber 'd though the God be known, 'T is ours to follow him merely in our ain. He, who through huge enormousness can pierce, See worlds on universes compose one existence, Observe how system into system runs, What other planets circle other Suns, What varied being peoples ev'ry star, May state why Heav'n has made us as we are. But of this frame the bearings, and the ties, The strong connexions, nice dependences, Gradations merely, has thy permeating psyche Look 'd through? or can a portion contain the whole? Is the great concatenation, that draws all to hold, And drawn supports, upheld by God, or thee? II. Assumptive man! the ground wouldst 1000 discovery, Why signifier 'd so weak, so small, and so blind? First, if thou canst, the harder ground conjecture, Why signifier 'd no weaker, winker, and no less? Ask of thy female parent Earth, why oaks are made Taller or stronger than the weeds they shade? Or ask of yonder argent Fieldss above, Why Jove 's orbiters are less than Jove? Of systems possible, if 't is confest That Wisdom infinite must organize the best, Where all must full or non consistent be, And all that rises, rise in due grade ; Then, in the graduated table of reas'ning life, 't is field There must be someplace, such a rank as man: And all the inquiry ( wrangle e'er so long ) Is merely this, if God has plac 'd him wrong? Respecting man, whatever incorrect we call, May, must be right, as comparative to all. In human plants, though labour 'd on with hurting, A thousand motions scarce one purpose addition ; In God 's, one individual can its terminal green goods ; Yet serves to back excessively some other usage. So man, who here seems chief entirely, Possibly acts 2nd to some sphere unknown, Touches some wheel, or brinks to some end ; 'T is but a portion we see, and non a whole. When the proud steed shall cognize why man restrains His ardent class, or drives him o'er the fields: When the dull ox, why now he breaks the ball, Is now a victim, and now Egypt 's God: Then shall man 's pride and dulness comprehend His actions ' , passions ' , being 's, usage and terminal ; Why making, suff'ring, cheque 'd, impell 'd ; and why This hr a slave, the following a divinity. Then say non man 's progressive, Heav'n in mistake ; Say instead, man 's every bit perfect as he ought: His cognition measur 'd to his province and topographic point ; His clip a minute, and a point his infinite. If to be perfect in a certain sphere, What affair, shortly or late, or here or at that place? The blest today is every bit wholly so, As who began a thousand old ages ago.III. Heav'n from all animals hides the book of destiny, All but the page prescrib 'd, their present province: From brutes what work forces, from work forces what liquors know: Or who could endure being here below? The lamb thy public violence day of reckonings to shed blood today, Had he thy ground, would he jump and play? Pleas 'd to the last, he crops the flow'ry nutrient, And licks the manus merely rais 'd to cast his blood. Oh sightlessness to the hereafter! kindly giv'n, That each may make full the circle grade 'd by Heav'n: Who sees with equal oculus, as God of all, A hero perish, or a sparrow autumn, Atoms or systems into ruin cast 'd, And now a bubble explosion, and now a universe. Hope meekly so ; with trembling pinions soar ; Wait the great teacher Death ; and God adore. What future cloud nine, he gives non thee to cognize, But gives that hope to be thy approval now. Hope springs ageless in the human chest: Man ne'er is, but ever to be blest: The psyche, uneasy and confin 'd from place, Rests and expatiates in a life to come. Lo! the hapless Indian, whose untutor 'd mind Sees God in clouds, or hears him in the air current ; His psyche, proud scientific discipline ne'er taught to roll Far as the solar walk, or milklike manner ; Yet simple nature to his hope has giv'n, Behind the cloud topp 'd hill, an humbler heav'n ; Some safer universe in deepness of forests embrac 'd, Some happier island in the wat'ry waste, Where slaves one time more their native land behold, No fiends torture, no Christians thirst for gold. To be, contents his natural desire, He asks no angel 's wing, no seraph 's fire ; But thinks, admitted to that equal sky, His faithful Canis familiaris shall bear him company.IV. Go, wiser 1000! and, in thy graduated table of sense Weigh thy sentiment against Providence ; Call imperfectness what thou fanciest such, Say, here he gives excessively small, there excessively much: Destroy all animals for thy athletics or blast, Yet call, if man 's unhappy, God 's unfair ; If man entirely engross non Heav'n 's high attention, Entirely made perfect here, immortal at that place: Snatch from his manus the balance and the rod, Rejudge his justness, be the God of God. In pride, in reas'ning pride, our mistake lies ; All quit their domain, and haste into the skies. Pride still is taking at the blest residences, Men would be angels, angels would be Gods. Draw a bead oning to be Gods, if angels fell, Draw a bead oning to be angels, work forces rebel: And who but wishes to invert the Torahs Of order, wickednesss against Thursday ' Ageless Cause.V. Ask for what end the heav'nly organic structures shine, Earth for whose usage? Pride replies, `` 'T is for mine: For me sort Nature wakes her affable pow'r, Suckles each herb, and spreads out ev'ry flow'r ; Annual for me, the grape, the rose renew, The juice nectareous, and the balmy dew ; For me, the mine a thousand hoarded wealths brings ; For me, wellness flushs from a 1000 springs ; Seas roll to waft me, suns to illume me rise ; My foot-stool Earth, my canopy the skies. '' But errs non Nature from this gracious terminal, From firing Suns when ashen deceases descend, When temblors swallow, or when storms sweep Towns to one grave, whole states to the deep? `` No, ( 't is replied ) the first Almighty Cause Acts non by partial, but by gen'ral Torahs ; Th ' exclusions few ; some alteration since all began: And what created perfect? '' -- Why so man? If the great terminal be human felicity, Then Nature deviates ; and can man make less? As much that end a changeless class requires Of show'rs and sunlight, as of man 's desires ; As much ageless springs and cloudless skies, As work forces for of all time temp'rate, composure, and wise. If pestilences or temblors break non Heav'n 's design, Why so a Borgia, or a Catiline? Who knows but he, whose manus the lightning signifiers, Who heaves old ocean, and who wings the storms ; Pours fierce aspiration in a Cæsar 's head, Or turns immature Ammon loose to scourge mankind? From pride, from pride, our really reas'ning springs ; Account for moral, as for nat'ral things: Why charge we Heav'n in those, in these acquit? In both, to ground right is to subject. Better for us, possibly, it might look, Were at that place all harmoniousness, all virtuousness here ; That ne'er air or ocean felt the air current ; That ne'er passion discompos 'd the head. But ALL subsists by elemental discord ; And passions are the elements of life. The gen'ral order, since the whole began, Is kept in nature, and is kept in man.VI. What would this man? Now upward will he surge, And little less than angel, would be more ; Now looking downwards, merely as griev 'd appears To desire the strength of bulls, the pelt of bears. Made for his usage all animals if he name, State what their usage, had he the pow'rs of all? Nature to these, without profuseness, sort, The proper variety meats, proper pow'rs assign 'd ; Each looking want compensated of class, Here with grades of speed, there of force ; All in exact proportion to the province ; Nothing to add, and nil to slake. Each animal, each insect, happy in its ain: Is Heav'n unkind to man, and man entirely? Shall he entirely, whom rational we call, Be pleas 'd with nil, if non bless 'd with all? The cloud nine of man ( could plume that blessing discovery ) Is non to move or believe beyond world ; No pow'rs of organic structure or of psyche to portion, But what his nature and his province can bear. Why has non man a microscopic oculus? For this field ground, man is non a fly. State what the usage, were finer optics giv'n, T ' inspect a touch, non grok the heav'n? Or touch, if tremblingly alive all o'er, To ache and agonise at ev'ry pore? Or speedy effluvia fliting through the encephalon, Die of a rose in aromatic hurting? If nature boom 'd in his op'ning ears, And stunn 'd him with the music of the domains, How would he wish that Heav'n had left him still The whisp'ring breeze, and the purling rivulet? Who finds non Providence wholly good and wise, Alike in what it gives, and what denies? VII. Far as creative activity 's ample scope extends, The graduated table of animal, mental pow'rs ascends: Mark how it mounts, to man 's imperial race, From the green myriads in the peopled grass: What modes of sight betwixt each broad extreme, The mole 's dim drape, and the lynx 's beam: Of odor, the hasty lioness between, And hound perspicacious on the corrupt green: Of hearing, from the life that fills the inundation, To that which warbles through the youthful wood: The spider 's touch, how finely all right! Feels at each yarn, and lives along the line: In the nice bee, what sense so subtly true From pois'nous herbs extracts the mending dew? How replete varies in the grov'lling swine, Compar 'd, half-reas'ning elephant, with thine! 'Twixt that, and ground, what a nice barrier ; For of all time sep'rate, yet for of all time near! Remembrance and contemplation how allied ; What thin dividers sense from thought divide: And in-between natures, how they long to fall in, Yet ne'er base on balls Thursday ' insurmountable line! Without this merely step, could they be Subjected, these to those, or all to thee? The pow'rs of all subdu 'd by thee entirely, Is non thy ground all these pow'rs in one? VIII. See, through this air, this ocean, and this Earth, All affair quick, and spliting into birth. Above, how high, progressive life may travel! About, how broad! how deep extend below! Vast concatenation of being, which from God began, Natures ethereal, human, angel, man, Beast, bird, fish, insect! what no oculus can see, No glass can make! from infinite to thee, From thee to nil! -- On superior pow'rs Were we to press, inferior might on ours: Or in the full creative activity leave a nothingness, Where, one measure broken, the great graduated table 's destroy 'd: From nature 's concatenation whatever link you work stoppage, Tenth or ten 1000th, breaks the concatenation likewise. And, if each system in step axial rotation Alike necessity to th ' astonishing whole, The least confusion but in one, non all That system merely, but the whole must fall. Let earth unbalanc 'd from her orbit fly, Planets and Suns run lawless through the sky ; Let governing angels from their domains be hurl 'd, Bing on being wreck 'd, and universe on universe ; Heav'n 's whole foundations to their Centre nod, And nature milk sicknesss to the throne of God. All this awful order interruption -- for whom? for thee? Vile worm! -- Oh lunacy, pride, impiousness! IX. What if the pes ordain 'd the dust to step, Or manus, to labor, aspir 'd to be the caput? What if the caput, the oculus, or ear repin 'd To function mere engines to the opinion head? Merely as absurd for any portion to claim To be another, in this gen'ral frame: Merely as absurd, to mourn the undertakings or strivings, The great directing Mind of All ordains. All are but parts of one colossal whole, Whose organic structure Nature is, and God the psyche ; That, Chang Jiang 'd through all, and yet in all the same, Great in the Earth, as in Thursday ' ethereal frame, Warms in the Sun, refreshes in the zephyr, Glows in the stars, and flowers in the trees, Lives through all life, extends through all extent, Spreads undivided, operates unexpended, Breathes in our psyche, informs our mortal portion, As full, as perfect, in a hair as bosom ; As full, as perfect, in despicable man that mourns, As the rapt seraph that adores and Burnss ; To him no high, no low, no great, no little ; He fills, he bounds, connects, and peers all.X. Cease so, nor order imperfectness name: Our proper bliss depends on what we blame. Know thy ain point: This sort, this due grade Of sightlessness, failing, Heav'n bestows on thee. Submit. -- In this, or any other domain, Secure to be every bit blessed as 1000 canst bear: Safe in the manus of one disposing pow'r, Or in the natal, or the mortal hr. All nature is but art, unknown to thee ; All opportunity, way, which thou canst non see ; All strife, harmoniousness, non understood ; All partial immorality, cosmopolitan good: And, malice of pride, in mistaking ground 's malice, One truth is clear, Whatever is, is right.
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