2008, but simply investigates the assumptions and practices Lehman used in valuing the selected PTG assets and reaches a conclusion as to the reasonableness of those assumptions and practices’. 30
The Examiner also provides an overview of Lehman's Principal Transactions. These were primarily debt or equity investments in real estate development and improvement projects. These had no cash flow, as the land was due to be developed, or less cash flow than was projected to be generated on development, such as the conversion of
unity of language.46 It was more important to make
the Welsh into good Protestants than to make them into good English
speakers. The aim in the long term may well have been to convert them
into good English-speaking Protestants. In the meantime, however, it was
realized that Welsh was the most effective means of communication to
ensure their conversion. The translation of the Bible and Book of Common
Prayer into Welsh ensured the development and maintenance of a standard
literary language that was read aloud in the parish churches of Wales and
heard week in and week
’s omnipotence; ‘putanazza de Dio’, a reference to ‘God’s whore’,
denied the goodness of God. See Pullan, Jews of Europe, pp. 80–2; Canosa, Storia
dell’ Inquisizione, V, p. 213; Cozzi, ‘Religione, moralità e giustizia’, pp. 27–8.
The Avogadori di Comun were the attorneys-general or chief law officers of Venice; among much else they acted as examining magistrates and prosecuted in the
higher criminal courts.
On campaigns for the conversion of Jews to Christianity in Italy, see Pullan, Jews of
Europe, pp. 243–312; B. Pullan, ‘The
the more possible and imaginable because of the
‘unoutgrown peculiarities’ of his Quaker inheritance. Thus it is through and
over the mechanisms of Quaker revelation and conversion – the glimpse of the
inner light and the gradual unfolding thereafter – that Ahab’s monomania is
able to grip and take hold. The process, as Melville is careful to describe it, is
not sudden, not the instantaneous consequence of his injury at the jaws of the
whale, but the result, rather, of a protracted and painful spiritual rebirth.
Thus, and necessarily to recall the transfiguration at
production as opposed to Villeurbanne’s and
Vaulx-en-Velin’s histories of chemical production. The maison-atelier
residences will offer the conveniences of new construction and the
cachet of period conversions: a connection to industrial history without
an actual industrial past.
If maison-atelier housing references the artisanal, proto-industrial
history of the Lyon silk trade more than the Fordist-Taylorist operations
of Vaulx-en-Velin rayon factories, the same is true of the name ‘Carré
de Soie’ itself. The silk monopoly granted to Lyon by François I persists
The pastoral responses of the Irish churches to emigration
separate mission schemes, including a
Colonial Mission, but with the formation of the General Assembly
in 1840, only a Foreign Mission, focused on ‘heathen’ conversions in
India, was immediately formed.95 The following year did witness the
appointment of a Colonial Committee, but this was a mere formalisation of the arrangements already in place, in that it co-operated
closely with the Scottish Colonial Mission and continued to allow
delegations from Scotland to fundraise in Ulster.96
The Scottish connection was finally broken when, somewhat ironically, a Dundee Free
Emigration and the spread of Irish religious influence
the conversion of England and
his quick resort to similar sentiments during the Famine. It is important to note, moreover, that such hopes for England’s conversion had
been privately rejected at the time by a surprising figure: Paul Cullen.
A visit to his family in Liverpool in 1842 had seen the then Rector
Population, providence and empire
of the Irish College observing to Kirby that scarcely one tenth of the
Catholics in the city – most of whom were Irish – attended Mass. ‘I
fear’, he said, ‘that the talk
safety’ (468). The conditions of the
sailors’ landing similarly suggest the peacefulness of the society:
they are asked to swear that they ‘are no pirates’ and that they
have not ‘shed blood lawfully or unlawfully within forty days
past’ (459). The island itself is Christian (the sailors’ first question
to the Governor of the Strangers’ House is how the conversion
took place), but free of the confessional division that rent contemporary Europe. Moreover, freedom of worship is extended to
the Jews, who were expelled from England in 1290 (though the
narrator is careful
), pp. 311–34.
3 Andrew Cunningham and Perry Williams, ‘De-centring the “big picture”:
The Origins of Modern Science and the modern origins of science’, British
Journal for the History of Science, 26 (1993), 407–32.
4 Denise Albanese, ‘The New Atlantis and the uses of utopia’, English
Literary History, 57 (1990), 503–28 (p. 506).
5 David Renaker, ‘A miracle of engineering: the conversion of Bensalem in
Francis Bacon’s New Atlantis’, Studies in Philology, 87 (1990), 181–93 (p.
182). See also Anthony F. C. Wallace, The Social Context of Innovation:
, simultaneously inscribes a formative narrative of the Igbo community, interrogates his father’s legacy of
Page 28 John's G5:Users:john:Public:John's Mac: John's Jobs
Stories of women
Christian conversion and Nigeria’s post-independence history, and, in so
doing, secures his status as a national writer.
It is of course true that, from the time of the late eighteenth-century revolutions, nationalism across the world developed alongside, indeed often as indistinguishable from, liberation movements in support of equal representation