In Krakow, the Polish city from which Pope John Paul II emerged as a castigator of communism, the local prelate recently made an attack on "LGBT ideology" which was vitriolic by the standards of current Catholic debates.
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73 Basically, he believed and wrote that " all the present-day representations of Islam have been deviated from the essence and the true concept of its foundation".Lloyd Ridgeon, Sufi Castigator: Ahmad Kasravi and the Iranian Mystical Tradition, Routledge (2006), p.
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47 He was particularly critical of Shia (since its formation since the sixth emam - Emam Jafar Sadegh) and Sufism, to which he ascribed many ills, from its supposed promotion of stagnation, "irrationality" or even being a tool of the Orientalists.Lloyd Ridgeon, Sufi Castigator: Ahmad Kasravi and the Iranian Mystical Tradition, Routledge (2006), pp. 50-57 His main target in that field was the famous E.G. Browne, appreciated by Iranian intellectuals of all tendencies, whom he accused to have favoured Sufi poetry in his history of Persian literature, and thus trying to characterize the Iranian spirit with the errors he thinks belong to Sufis (immorality, irrationality, ...), further promoting idleness and passivity in order to keep Iran subjugated to foreign imperialists.Lloyd Ridgeon, Sufi Castigator: Ahmad Kasravi and the Iranian Mystical Tradition, Routledge (2006), pp.
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Dixon's Daily Review also explored morality and women's place in the rapidly changing society of the urban North. Dixon's criticism of his colleagues did not win him any friends, and in June, the Boston Post reported that he had "flogged one of the editors of the Lowell Castigator, and was hunting after the other."June 11, 1835 Boston Post. Quoted in Cockrell, Demons, 102.
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Library of Congress Archives, 2017 Originally he was a Democrat politically, and he considered himself a Jacksonian Democrat.McFeely, 1981, p. 8 Grant ran unsuccessfully for Georgetown mayer in 1830 and for the state legislature in 1832. He wrote in The Castigator defending Jackson's veto of a recharter bill for the Second Bank of the United States, declaring that "only those with the haintful taint of aristocracy" opposed the veto.
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121-135 His criticism of Hafez Shirazi followed the same path, considering him "a source of disgrace",Lloyd Ridgeon, Sufi Castigator: Ahmad Kasravi and the Iranian Mystical Tradition, Routledge (2006) p. 141 saying that his "immorality" was due to the fact that the Mongols were the new rulers in the region, not respectful of Islamic law, thus letting some Sufis (like Hafez) "free to indulge in drinking wine, whereas previously they had to be cautious not to offend the Islamic sentiments of the rulers and the religious authorities."Lloyd Ridgeon, Sufi Castigator: Ahmad Kasravi and the Iranian Mystical Tradition, Routledge (2006), p. 148 Kasravi was also critical about the Baháʼí Faith and considered it as another continuation of the same deviation that started from Shia (penetration and influence of Old Iranian and Judaism beliefs about " a supposed to come savior" into Islam) to Shaykhism (followers of Shaykh Ahmad Ahsaei) then Babism (followers of Ali Mohammad, the Bab), then into the Baháʼí Faith.
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Monks Fishing (Dulwich Picture Gallery) Cesareo (1892) and Cartelli (1899) wrote books taking account of Rosa's satires. The satires, though considerably spread abroad during his lifetime, were not published until 1719. They are all in terza rima, written without much literary correctness, but spirited. Rosa here appears as a very severe castigator of all ranks and conditions of men, not sparing the highest, and as a champion of the poor and down-trodden, and of moral virtue and Catholic faith.
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Castigation (from the Latin castigatio) or chastisement (via the French châtiment) is the infliction of severe (moral or corporal) punishment. One who administers a castigation is a castigator or chastiser. In earlier times, castigation specifically meant restoring one to a religiously pure state, called chastity. In ancient Rome, it was also a term for the magistrate called a censor (in the original sense, rather than the later politicized evolution), who castigated in the name of the pagan state religion but with the authority of the 'pious' state.
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Behind all this lies the classic naturalist theme of heritage and milieu against which man has to rebel without quite denying their existence. In his later works he sometimes seems to become a mixture of a castigator of society and a prophet of doom. Between 1933 and 1943 Pontoppidan wrote two different versions of his Memoirs, in which he tried to define his own view of his personal development. Though handicapped by blindness and deafness in later life, he continued to take an interest in politics and cultural life until his final years.
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When Grant wasn't working at the tannery he spent time writing, was sometimes known to be unreserved and outspoken with his opinions on slavery and abolition and became politically active in Georgetown.Simpson, 2000, pp. 6–7. In 1830 Jesse became a Master in the Masonic Lodge and lent much of his time to writing about politics and social issues for an abolitionist newspaper called The Castigator, a weekly newspaper in Ripley. Its editor was David Ammen, a close associate of abolitionist John Rankin who also resided in Ripley.
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A copy of John Rankin's book, Letters On Slavery, published in 1826 Early in his time in Ripley, Rankin learned that his brother Thomas, a merchant in Augusta County, Virginia, had purchased slaves. He was provoked to write a series of anti-slavery letters to his brother that were published by the editor of the local Ripley newspaper The Castigator. When the letters were published in book form in 1826 as Letters on Slavery, they provided one of the first clearly articulated anti-slavery views printed west of the Appalachians. Thomas Rankin, convinced by his brother's words, moved to Ohio in 1827 and freed his slaves.
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