هلا أختي
اطلعي على هالموضوع
http://www.saudienglish.net/vb/showt...679#post762679
هلا أختي
اطلعي على هالموضوع
http://www.saudienglish.net/vb/showt...679#post762679
[COLOR="Magenta"]السلام عليكم
كيفيكم أن شاء الله تمام
لوسمحتم اريد ان اطلب تحليل لقصيدة الشاعر مايثو ارنولد الليلة ضروري تكفون والله الدكتورة عجبها بحثي عن العصر الفكتوري وبقوووووووووووووووووووووو ووووووووووووووووووووووووة بس ما اعجبتها القصيدة وقالت غيريها وجيب لماثيو ارنولد وانا لقيت القصيدة بس ابي تحليليها
وكمان ابي قصة سلام اي شخص او امراءة باللغة الانجليزية وهذا عجزت القاه[
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التعديل الأخير تم بواسطة M.o_o.N ; 18-12-2009 الساعة 09:40 PM سبب آخر: الرجاء الاطلاع على قوانين المنتدى
هذاي هي القصيدة لماثيو ارنولد
تكفوووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو وووووووووووووووووووووووون ابي تحليلها والله يسعدكم جميعا ويوفقكم دنيا واخرة ولاتنسون قصة اسلام اي شخص باللغة الانجليزية
Far, far from here,
The Adriatic breaks in a warm bay
Among the green Illyrian hills; and there
The sunshine in the happy glens is fair,
And by the sea, and in the brakes.
The grass is cool, the sea-side air
Buoyant and fresh, the mountain flowers
More virginal and sweet than ours.
And there, they say, two bright and aged snakes,
Who once were Cadmus and Harmonia,
Bask in the glens or on the warm sea-shore,
In breathless quiet, after all their ills;
Nor do they see their country, nor the place
Where the Sphinx lived among the frowning hills,
Nor the unhappy palace of their race,
Nor Thebes, nor the Ismenus, any more.
There those two live, far in the Illyrian brakes!
They had stay'd long enough to see,
In Thebes, the billow of calamity
Over their own dear children roll'd,
Curse upon curse, pang upon pang,
For years, they sitting helpless in their home,
A grey old man and woman; yet of old
The Gods had to their marriage come,
And at the banquet all the Muses sang.
Therefore they did not end their days
In sight of blood, but were rapt, far away,
To where the west-wind plays,
And murmurs of the Adriatic come
To those untrodden mountain-lawns; and there
Placed safely in changed forms, the pair
Wholly forgot their first sad life, and home,
And all that Theban woe, and stray
For ever through the glens, placid and dumb.
Matthew Arnold
هــلاآآآ خيتووو شووفي هآآلقصهـ ..
The story of Islam Girl Germany
Sister German (mercy) chose this new name have their own, because they are convinced that the mercy of God by the great and inspired him as a great religion of Islam after the error that had been living prior to entering Islam. Mercy and tells the story of Islam and the entry says it is from the German city of Munich, and had lived her life from childhood in a small family and grew up in this house, where he has invited her father to ensure his friends and to spend the weekends and drinking and dancing till the morning and do other things which prevents them from modesty mentioned.
And it is small and asking her mother and father of this happening in the evenings this answer was this freedom that they are normal and natural that this mixing occurs among men and women, and when I grew up and began to feel Bonottha young people are starting to get close to them, but she told her mother and father what is happening Vobroha that this is normal and the personal freedom Fajtari you what you want it.
And two years since the end of the study, then received an invitation from a friend to visit the UAE and specifically Dubai, and this call from this friend who was studying with her but she was two years ago to work in a company in Dubai, the purpose of the visit was to attend festival held in Dubai Shopping on the ground which will be held in Dubai each year, she came to Dubai and was greeted by her friend at the airport, but did not believe her when she saw her friend, I have observed a significant change and it can not be easily identified, says: I saw the long robes and head coverings and veil and Thacma, even cosmetics not too much use, I said to her: What happened to you and make you in this situation?
Vokbernha she converted to Islam and willingly entered the Islamic religion as I found in the religion of the feelings had not been felt before, and what I saw and heard him given her permission of the keenness of this religion to Muslim women and maintain the attention of the Islamic religion and made women's rights in Islam and the development of the necessary controls of these rights.
Says Sister Mercy I asked my friend what the clothes they were wearing and the cover over your head, which my friend said to me: It is the Islamic dress code, which distinguishes a Muslim woman from the other, the imposition of the veil and Muslim women to cover her body except the face and hands imposed upon them. This type of clothing to protect Muslim women from the gaze of men who do not recognize the right of God and have no fear of God and all the hum is to commit sin and immoral and believe that God is unaware of what they are doing. In the second night of their arrival to Dubai took her friend to a big tent and said she would be consequences "Department of Islamic Affairs in Dubai," and especially Bamuslimat new. After a few moments of entering the tent mercy says: I found myself feeling embarrassed by my clothes, short and open and my head felt like a stranger in this combination.
And shortly after it came in the tent, Ms. Head and welcomed the new Muslim and provided with the duty of hospitality and started to feel security and safety and has begun to talk with them about Islam and its features and have mercy were some questions about women's rights and duties and the right of women as wives and mothers and sister and I heard some verses of the Koran, says mercy: and I felt I was listening to the Qur'an that there is something unusual happened to me, have I felt my heart Bdqat over my body and shrink and tremble. I told her Okmli read the Koran hour was good for me and the compassion that God revealed to my heart tonight. I said to my girlfriend I want to go into the religion of Islam, said Praise be to Allaah Who has guided you to the right path. Gathered around me and everyone in the tent and said God is great. And my friend asked me to postpone the declaration of Islam to the next night to get to the house and wash and Nttehr. There has been requested by my friend. In the second night was a declaration of Islamic and in front of everyone.
وهنــآآآ القصهـ بالعربي ..
قصة اســلام فتآة ألمآنية
الأخت الألمانية ( رحمة ) اختارت هذا الاسم الجديد لها بنفسها، لأنها على يقين بأن رحمة الله بها كبيرة و عظيمة حيث هداها لدين الإسلام بعد الضلال الذي كانت تعيش فيه قبل دخولها الإسلام. وتحكي رحمة قصة دخولها الإسلام و تقول إنها من مدينة ميونخ الألمانية، و قد عاشت حياتها منذ الصغر في أسرة صغيرة و نشأت في هذا البيت الذي كان يقوم فيه أبوها بدعوة أصدقائه للسهر و لقضاء الإجازات الأسبوعية و شرب الخمور والرقص حتى الصباح وفعل غير ذلك من الأمور التي يمنعها الحياء عن ذكرها.
و كانت و هي صغيرة تسأل أمها و أباها عن هذا الذي يحدث في هذه السهرات فكانت الإجابة أنها الحرية فهذه أمور عادية ومن الطبيعي أن يحدث هذا الاختلاط بين الرجال و النساء، وعندما كبرت و بدأت تشعر بأنوثتها بدأ الشباب في التقرب منها، و لكن كانت تحكي لأمها و أبيها ما يحدث فأخبروها بأن هذا أمر طبيعي و هذه حرية شخصية لك فاختاري ما ترغبين فيه.
ومرت سنتان على انتهاء دراستها، ثم تلقت دعوة من صديقة لها لزيارة دولة الإمارات و تحديداً مدينة دبي، وكانت هذه الدعوة من هذه الصديقة التي كانت تدرس معها و لكنها جاءت منذ سنتين للعمل في إحدى الشركات في دبي، وكان الغرض من الزيارة حضور فعاليات مهرجان دبي للتسوق الذي يقام على أرض مدينة دبي كل عام، فحضرت إلى دبي و كانت صديقتها في استقبالها في المطار ولكن لم تصدق نفسها عندما رأت صديقتها، فلقد لاحظت عليها تغيراً كبيراً و لم تتمكن من التعرف عليها بسهولة، فتقول: لقد رأيت ثياباً طويلة وغطاء للرأس و حجاباً و تحشماً، حتى أدوات الزينة لم تكثر من استعمالها، فقلت لها: ما الذي حدث لك و جعلك بهذه الحالة ؟
فأخبرتها بأنها أسلمت و دخلت الدين الإسلامي بإرادتها لما وجدته في هذا الدين من مشاعر لم تشعر بها من قبل، و لما شاهدته بعينها و سمعته بأذنها من حرص هذا الدين على المرأة المسلمة و المحافظة عليها و اهتمام الدين الإسلامي ببيان حقوق المرأة في الإسلام ووضع الضوابط اللازمة لهذه الحقوق.
وتقول الأخت رحمة سألت صديقتي ما هذه الملابس التي ترتديها و هذا الغطاء الذي فوق رأسك فقالت لي صديقتي: إنه الزى الإسلامي الذي يميز المرأة المسلمة عن غيرها، فالحجاب فرض على المرأة المسلمة و تغطية جسمها ما عدا الوجه والكفين فرض عليها. و هذا النوع من الثياب يحمي المرأة المسلمة من نظرات الرجال الذين لا يعرفون حق الله و ليس عندهم خشية من الله و كل همهم هو ارتكاب المعاصي و الفواحش و يعتقدون أن الله غافل عما يفعلون. و في الليلة الثانية من وصولها إلى دبي أخذتها صديقتها إلى خيمة كبيرة وقالت لها إنها خيمة "دائرة الشؤون الإسلامية بدبي" و خاصة بالمسلمات الجدد. وبعد لحظات من دخولها للخيمة تقول رحمة: وجدت نفسي أشعر بالإحراج بسبب ثيابي القصيرة و رأسي المكشوفة وشعرت بأنني غريبة في هذا الجمع.
و بعد مرور وقت قصير لها في الخيمة حضرت السيدة رئيسة قسم المسلمات الجدد ورحبت بها وقدمت لها واجب الضيافة و بدأت تشعر بالأمن و الأمان و بدأت تتكلم معها عن الإسلام ومميزاته ووجهت لها رحمة بعض الأسئلة عن حقوق المرأة و واجباتها و حق المرأة كزوجة و أم و أخت و سمعت منها بعض آيات القرآن الكريم ، تقول رحمة: شعرت و أنا أسمع القرآن الكريم أن هناك شيئاً غير عادي حدث لي، فلقد شعرت بدقات قلبي تزيد و جسدي ينقبض و يرتعش. وقلت لها أكملي قراءة القرآن الكريم فكانت ساعة الخير لي و الرحمة التي أنزلها الله على قلبي في هذه الليلة. وقلت لصديقتي أريد أن أدخل في هذا الدين الإسلامي، فقالت الحمد لله الذي هداك إلى الصراط المستقيم. و تجمع حولي كل من في الخيمة و قالوا الله أكبر. و طلبت مني صديقتي أن نؤجل إشهار الإسلام إلى الليلة القادمة حتى نذهب إلى المنزل و نغتسل و نتطهر. وحدث ما طلبته صديقتي. و في الليلة الثانية كان إشهار إسلامي و أمام الجميع.
بـــــــآآآآلتوووووفيــــ ـــــــــــــــــــق ..!!!
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الله يسعدك ويعطيك الف عافية ياطالبة انجليزي ولا يحرمك الاجر كما اسالة تعالى ان يحقق لك منى عينك انتي ومن تحبين
هـــلاآآآ فيييكـ خيتوو ..
أسعدتني دعوآتكـ ربي يوفقكـ ..!!
بألنسبهـ للقصيدهـ إذ مو إجبآري هذي ممكن تستبدليهآ ..!!
شوفي هذي قصيدهـ لمآثيو ارنولد ..
Dover Beach
by Matthew Arnold
The sea is calm to-night.
The tide is full, the moon lies fair
Upon the straits; -on the French coast the light
Gleams and is gone; the cliffs of England stand,
Glimmering and vast, out in the tranquil bay.
Come to the window, sweet is the night air!
Only, from the long line of spray
Where the sea meets the moon-blanch'd land,
Listen! you hear the grating roar
Of pebbles which the waves draw back, and fling,
At their return, up the high strand,
Begin, and cease, and then again begin,
With tremulous cadence slow, and bring
The eternal note of sadness in.
Sophocles long ago
Heard it on the Aegean, and it brought
Into his mind the turbid ebb and flow
Of human misery; we
Find also in the sound a thought,
Hearing it by this distant northern sea.
The Sea of Faith
Was once, too, at the full, and round earth's shore
Lay like the folds of a bright girdle furl'd.
But now I only hear
Its melancholy, long, withdrawing roar,
Retreating, to the breath
Of the night-wind, down the vast edges drear
And naked shingles of the world.
Ah, love, let us be true
To one another! for the world, which seems
To lie before us like a land of dreams,
So various, so beautiful, so new,
Hath really neither joy, nor love, nor light,
Nor certitude, nor peace, nor help for pain;
And we are here as on a darkling plain
Swept with confused alarms of struggle and flight,
Where ignorant armies clash by night.
وهـذآ تحليل بسيط للقصيدهـ :
Comments on Form and Structure
"Dover Beach" [****] consists of four stanzas, each containing a variable number of verses. The first stanza has 14 lines, the second 6, the third 8 and the fourth 9. As for the metrical scheme, there is no apparent rhyme scheme, but rather a free handling of the basic iambic pattern. In stanza 3 there is a series of open vowels ("Its melancholy, long, withdrawing roar" (l. 25). A generally falling syntactical rhythm can be detected and continues into stanza 4. In this last stanza one can find seven lines of iambic pentameter (l.31-37), with the rhyme scheme of abbacddcc.
According to Ruth Pitman, this poem can be seen as "a series of incomplete sonnets" (quoted in Riede 196), and David G. Riede adds:
The first two sections each consist of 14 lines that suggest but do not achieve strict sonnet form, and except for a short (three foot) opening line, the last section emulates the octave of a sonnet, but closes with a single, climactic line instead of a sestet -- as though the final five lines had been eroded. (197)
The thoughts do not appear as obviously structured and organised as in "Calais Sands", which is accentuated by the fact that run-on lines are mixed with end-stopped lines. In the first stanza the rhythm of the poem imitates the "movement of the tide" (l.9-14). [Roy Thomas, How to read a Poem? (London: University of London Press Ltd, 1961) 102.[cited as: Thomas]]
Terms of Art "Dover Beach" is a melancholic poem. Matthew Arnold uses the means of 'pathetic fallacy', when he attributes or rather projects the human feeling of sadness onto an inanimate object like the sea. At the same time he creates a feeling of 'pathos'. The reader can feel sympathy for the suffering lyrical self, who suffers under the existing conditions.
The repetition of "is" in lines 1-4 is used to illustrate the nightly seaside scenery: The sea is calm tonight, The tide is full, the moon lies fair Upon the straits; on the French coast the light Gleams and is gone; . . . [emphasis mine]
It leads up to an eventual climax with 'the light/ gleams and is gone' . The first two is portray what can be seen. The last 'is' emphasises that the light is not there, that it cannot be seen any longer, but is gone and leaves nothing but darkness behind. In a ****phorical sense of the word, not only the light is gone, but also certainty. The darkness makes it hard to define both one's own and somebody else's position, and one can never be certain that the light will ever return.
A repetition of neither...nor in stanza 4 underlines a series of denials: ". . . neither joy, nor love, nor light/ Nor certitude, nor peace, nor help for pain;" (l. 33-34) [emphasis mine]. All these are basic human values. If none of these do truly exist, this raises the question of what remains at all. With these lines, Arnold draws a very bleak and nihilistic view of the world he is living in.
As in "Calais Sands", he uses a lot of adjectives to enrich the poem's language, such as "tremulous cadence" (l.13) and "eternal note of sadness" (l.14). These help to increase the general melancholic feeling of the poem.
Exclamations are used at various points of the poem with quite opposite effects. In the first stanza, Arnold displays an outwardly beautiful nightly seaside scenery, when the lyrical self calls his love to the window ("Come . .. !" (l.6)) to share with him the serenity of the evening. First she is asked to pay attention to the visual, then to the aural impression ("Listen!" (l.9)).
In the fourth stanza, however, after he has related his general disillusionment with the world, he pledges for his love to be faithful ('true') to him. ("Ah, love, let us be true/To one another! . . ." (l. 29-30))
A simile in stanza 3 ("like the folds of a bright girdle furled," l. 13)) contrasts with "Vast edges drear/And naked shingles of the world." (l. 27-28). Peter Hühn calls this "Kleidervergleich" and explains:
Es tritt andeutungsweise noch ein weiteres Bild zur Meeres****pher hinzu, der Kleidervergleich, der die Sinnentleerung als Prozess der Entblössung wiedergibt . . . Eine wichtige Implikation dieses Bildes ist die Vorstellung, dass der Sinn nicht den Dingen selbst innewohnt, sondern ihnen vom Menschen (seinem "Glauben") erst übergezogen wird." >[74]
Throughout the poem, the sea is used as an image and a ****phor. At first, it is beautiful to look at in the moonlight (ll.1-8), then it begins to make hostile sounds ("grating roar" (l. 9); "tremulous cadence" (l.13)) that evoke a general feeling of sadness. In the third stanza, the sea is turned into a ****phoric "Sea of Faith" (l.21) -- a symbol for a time when religion could still be experienced without the doubts brought about by progress and science (Darwinism). Now, the 'Sea of Faith' and thus the certainty of religion withdraws itself from the human grasp and leaves only darkness behind.
Theme and Subject
The first stanza opens with the description of a nightly scene at the seaside. The lyrical self calls his addressee to the window, to share the visual beauty of the scene. Then he calls her attention to the aural experience, which is somehow less beautiful. The lyrical self projects his own feelings of melancholy on to the sound of "the grating roar /Of pebbles, which the waves draw back, and fling/ At their return, up the high strand" (ll.9-11). This sound causes an emotion of "sadness" (l.14) in him.
The second stanza introduces the Greek author Sophocles' idea of "the turbid ebb and flow of human misery" (ll.17-18). A contrast is formed to the scenery of the previous stanza. Sophocles apparently heard the similar sound at the "Aegean" sea (l. 16) and thus developed his ideas. Arnold then reconnects this idea to the present. Although there is a distance in time and space ("Aegean" -- "northern sea" (L. 20)), the general feeling prevails.
In the third stanza, the sea is turned into the "Sea of Faith" (l.21), which is a ****phor for a time (probably the Middle Ages) when religion could still be experienced without the doubt that the modern (Victorian) age brought about through Darwinism, the Industrial revolution, Imperialism, a crisis in religion, etc.) Arnold illustrates this by using an image of clothes ('Kleidervergleich'). When religion was still intact, the world was dressed ("like the folds of a bright girdle furled" (l. 23)). Now that this faith is gone, the world lies there stripped naked and bleak. ("the vast edges drear/ And naked shingles of the world" (ll. 27-28))
The fourth and final stanza begins with a dramatic pledge by the lyrical self. He asks his love to be "true" (l.29), meaning faithful, to him. ("Ah, love, let us be true /To one another!" (ll. 29-30)). For the beautiful scenery that presents itself to them ("for the world, which seems/ To lie before us like a land of dreams,/ So various, so beautiful, so new" (ll.30-32)) is really not what it seems to be. On the contrary, as he accentuates with a series of denials, this world does not contain any basic human values. These have disappeared, along with the light and religion and left humanity in darkness. "We" (l.35) could just refer to the lyrical self and his love, but it could also be interpreted as the lyrical self addressing humanity. The pleasant scenery turns into a "darkling plain" (l. 35), where only hostile, frightening sounds of fighting armies can be heard:
And we are here as on a darkling plain
Swept with confused alarms of struggle and flight,
Where ignorant armies clash by night." (ll.35-37)).
According to Ian Hamilton, this refers to a passage in Thukydides, The Battle of Epipolae, where -- in a night encounter -- the two sides could not distinguish friend from foe" (144-145).
ان شآ الله تستفيدي منهآ
بآالتووفييق ..!!
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السلام عليكم
abu ghararah
Reano
طالبة انجليزي
الله يسعدكم دنيا واخرة ويعطيكم خير مافي هذة الدنيا وخير ماعندة ويسلموووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووووووووووووووووووو ووووووووو من الاعماق
ضوابط المشاركة
المفضلات