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In a series of single-author miscellanies, a number of writers in the 1560s and 1570s sought to use the format made popular by Tottel's Miscellany, to 'mak [themselves] to be known of many in [thorn]e shortest tym [thorn]at miht bee'.
[W]e shole vndurstande pat as his wil was to suffre pe hardest dep & most sorouful peynes, for pe redempcion of mankynde[,] so by pe self wille he suspendet in al his passione pe vse & pe miht of Be godhede fro pe infirmite of pe manhede ...
In an early essay entitled "Of Sin," he remarked that if people could appeal to "General Practice" in order to "nullify the Nature of a Sin; there were no Vice that miht [sic] not think it selfwrong'd by that rifle." The Spanish were "proud" and the French "Lecherous" while the Italian was "Revengeful," the Dutchman "a Drunkard" and the "Moore," "trecherous." In short, there was "scarce a Nation where some Vice or other is not in fashion, nor scarce a Vice that has not the Practice of som Nation [People] or other to authorize it." This experience coloured his views of Continental Europe, not least in regard to religious practices.
12) Nu du miht ongitan hu hefig & hu earfode his is call to gerecanne; ac ic sceal beah hwaethwugu his onginnan be to taecanne ...
Ich [ni.sub.3]t, sop to sain, Per til Pai bope [drou.sub.3] Wip miht. Vnder wode [bou.sub.3] Pai knewen day and [n.sub.3]t (2454-55, 2478-86).(43)
ponne ne miht pu na poet mot ut ateon of ooes mannes eagan then not could you not the speck out draw of man's eye
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