389 research outputs found
Cyrus Blake letter to Francis Blake
No full textLetter from Cyrus Blake to Francis Blake with a list of prices for items of clothing purchased for Francis in Boston
[Several doodles with loops and dots]
No full textCyrus Blake ALS to Fanny [Frances Blake], October 27, 1830. Boston, [Ma.], page 4. From a collection of correspondence related to Ira Blake of Chester, Vermont, and his descendants that is divided into three main groups: letters between Ira Blake and Mary Seamans, his future wife; letters to Frances Blake, their daughter; and letters by Ormond and Oscar Colony, Frances's sons. The Blake letters primarily concern courtship and family news in New England, and the Colony letters pertain to the brothers' experiences traveling to and living in Colorado during the Civil War
[Abstract doodles with loops and waves]
No full textCyrus Blake ALS to Fanny [Frances Blake], October 27, 1830. Boston, [Ma.], page 3. From a collection of correspondence related to Ira Blake of Chester, Vermont, and his descendants that is divided into three main groups: letters between Ira Blake and Mary Seamans, his future wife; letters to Frances Blake, their daughter; and letters by Ormond and Oscar Colony, Frances's sons. The Blake letters primarily concern courtship and family news in New England, and the Colony letters pertain to the brothers' experiences traveling to and living in Colorado during the Civil War
The author tells the legend of her grandfather, Cyrus Rackliff, who ignored a pr
No full textThe author tells the legend of her grandfather, Cyrus Rackliff, who ignored a premonition and went duck hunting on Green Island, where he shot himself below the knee. Illustrated with Andrew Wyeth painting and the poem Cyrus by Wilbert Snow
Design methodology for backhaul and distribution networks using TV white spaces
No full textSince the FCC’s approval of unlicensed use of TV white spaces, the issue of how to use these white spaces has led to innovative technologies such as cognitive radios as well as a variety of spectrum policy proposals. There have been proposals to devise alternate rules for spectrum usage citing the overly conservative restrictions on secondary transmissions to protect incumbents. In this thesis, instead, we propose to utilize white spaces for a backhaul network for internet traffic based on existing restrictions. Using the available white spaces and backhaul traffic demands in New Jersey as a case study, we evaluate the feasibility of such backhauling and present a methodology that can be used for other areas as well. Using a basic design involving fixed towers and directional antennas, our results show that the TV white spaces can be an effective medium for radio backhaul as an alternative to the costly laying of optical fiber. Although the most recent FCC ruling does not mandate protection of wireless microphones, we show that meeting the more stringent earlier FCC requirements on sensing and avoiding harm to wireless microphones would have only a minor impact on capacity. Finally, we study the aggregating of multiple data traffic flows at the nodes and show that, with proper engineering, multiple flows have but a slight effect on the need for optical fiber.M.S.Includes bibliographical referencesby Cyrus Geram
A century sermon, delivered at Midway, January 1st, 1797. A copy of which being requested, by the selectmen of the society, in order to be printed, was handed to them by the author. The Rev. Cyrus Gildersleeve, A.M. Pastor. ; [Two lines from Psalms]
No full text32, 23, [1] p. ; (18mo)"New-Year sermon, delivered at Midway, January 1, 1798. A copy of which being requested, by the selectmen of the society, that it might be printed with the Century sermon, was handed to them by the author. The Rev. Cyrus Gildersleeve, A.M. Pastor."-- 23, [1] p., 2nd count, with separate title page. The century sermon may have been first issued separately (cf. Evans 32192)
A Mesopotamian Omen in the Cycle of Cyrus the Great
No full textThe Author discusses the legends and stories concerning the ascent to the power by Cyrus the Great, with particular reference to Ctesias' account
Arkansas Vernacular Architecture Manuscript Vernacular Building Type List and Sketches
No full textHandwritten ink building type list with building elevation sketches.Of particular note is Sutherland's use of the term "duple" for the double pen house. Author Donald Harington is credited with coining the term, and Sutherland with popularizing it
La violence ludique du jeune Cyrus chez Hérodote
No full textInternational audienceIn Book~I of his History, Herodotus presents a legendary version of Cyrus’ childhood, in which the young prince is abandoned, collected and brought up by a herdsman, and finally recognised by his grandfather, the Medan king Astyagus, when he reaches his tenth year, following his violent but revealing behaviour in a game of basilinda (an imitation game, also called “the king’s game”). If, from the point of view of the social and hierarchical codes of the Medan society, Cyrus’ attitude during the game can be seen as a transgression (a point of view that is developed by the father of the child Cyrus had whipped), another logic is at work in the narrative: that of “play” –~in the global sense put forward by the anthropologist of play, Roberte Hamayon. According to Hamayon, Cyrus’ violent attitude is justified by the attitude of Artembares’ son –~expected by the game or freely chosen by its author~– and the game ends with a breach of the ludic contract, which contributes to the recognition of Cyrus’ true identity. More than a simple prophecy, among others, of an inevitable destiny, the “king’s game” gives Cyrus a certain agency over his destiny, which he prepares, in the sense that the “game” aims at influencing what has not yet happened.Dans le livre I de son Enquête, Hérodote présente une version légendaire de l’enfance de Cyrus, au cours de laquelle le jeune prince est exposé, recueilli et élevé par un bouvier et, finalement, reconnu par son grand-père, le roi mède Astyage, alors qu’il atteint sa dixième année, suite à sa conduite violente, mais révélatrice de sa nature royale, au cours d’un jeu de basilinda (un jeu d’imitation, appelé aussi «~jeu du roi~»). Si, du point de vue des codes sociaux et hiérarchiques de la société mède, l’attitude de Cyrus au cours du jeu peut apparaître comme une transgression (point de vue qui est développé par le père de l’enfant que Cyrus a fait fouetter), une autre logique est à l’œuvre dans le récit~: celle du «~jouer~» –~dans le sens global mis en avant par l’anthropologue du jeu, Roberte Hamayon. Selon celle-ci, l’attitude violente de Cyrus est justifiée par celle –~attendue par le jeu ou choisie librement par son auteur~– du fils d’Artembarès, et le jeu prend fin par une rupture du contrat ludique, laquelle contribue à la reconnaissance de la véritable identité de Cyrus. Plus qu’une simple prophétie, parmi d’autres, d’un destin inévitable, le «~jeu du roi~» donne à Cyrus une certaine agentivité sur sa destinée, qu’il prépare, en ce sens que le «~jouer~» vise à influer sur ce qui n’est pas encore advenu
La violence ludique du jeune Cyrus chez Hérodote
No full textDans le livre I de son Enquête, Hérodote présente une version légendaire de l’enfance de Cyrus, au cours de laquelle le jeune prince est exposé, recueilli et élevé par un bouvier et, finalement, reconnu par son grand-père, le roi mède Astyage, alors qu’il atteint sa dixième année, suite à sa conduite violente, mais révélatrice de sa nature royale, au cours d’un jeu de basilinda (un jeu d’imitation, appelé aussi « jeu du roi »). Si, du point de vue des codes sociaux et hiérarchiques de la société mède, l’attitude de Cyrus au cours du jeu peut apparaître comme une transgression (point de vue qui est développé par le père de l’enfant que Cyrus a fait fouetter), une autre logique est à l’œuvre dans le récit : celle du « jouer » – dans le sens global mis en avant par l’anthropologue du jeu, Roberte Hamayon. Selon celle-ci, l’attitude violente de Cyrus est justifiée par celle – attendue par le jeu ou choisie librement par son auteur – du fils d’Artembarès, et le jeu prend fin par une rupture du contrat ludique, laquelle contribue à la reconnaissance de la véritable identité de Cyrus. Plus qu’une simple prophétie, parmi d’autres, d’un destin inévitable, le « jeu du roi » donne à Cyrus une certaine agentivité sur sa destinée, qu’il prépare, en ce sens que le « jouer » vise à influer sur ce qui n’est pas encore advenu.In Book I of his History, Herodotus presents a legendary version of Cyrus’ childhood, in which the young prince is abandoned, collected and brought up by a herdsman, and finally recognised by his grandfather, the Medan king Astyagus, when he reaches his tenth year, following his violent but revealing behaviour in a game of basilinda (an imitation game, also called “the king’s game”). If, from the point of view of the social and hierarchical codes of the Medan society, Cyrus’ attitude during the game can be seen as a transgression (a point of view that is developed by the father of the child Cyrus had whipped), another logic is at work in the narrative: that of “play” – in the global sense put forward by the anthropologist of play, Roberte Hamayon. According to Hamayon, Cyrus’ violent attitude is justified by the attitude of Artembares’ son – expected by the game or freely chosen by its author – and the game ends with a breach of the ludic contract, which contributes to the recognition of Cyrus’ true identity. More than a simple prophecy, among others, of an inevitable destiny, the “king’s game” gives Cyrus a certain agency over his destiny, which he prepares, in the sense that the “game” aims at influencing what has not yet happened
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