Answer:
The two signals which indicate the start of the third quatrain in line nine are:
A: There is a shift in topic.
B: There is a stanza break.
Explanation:
If a person is writing a formal letter, then his letter should contain some of the following elements: Proper greetings/salutations and reason for writing etc.
<h3>
What is Letter Writing?</h3>
A letter writing defined as a use of letters to convey opinions or feelings to anyone who live far away from us. The letter writing is divided into two parts Informal and Formal letter.
In case of letter writing, people need to write the proper address of sender, greetings and the main thing: the reason of writing this letter.
Learn more about Writing, refer to the link:
brainly.com/question/24623157
Answer:
The impact that the words feared and hatred in the chapter 17 of The Prince have on the meaning of the passage is that they suggest that a ruler who is feared can retain power, while a ruler who is hated is less likely to do so.
Explanation:
It seems that the BJP government’s decision to illegalise the sale of cattle for slaughter at animal markets has its roots in a PIL that quotes the five-yearly Gadhimai festival in Nepal, where thousands of buffaloes are taken from India to be sacrificed to ‘appease’ Gadhimai, the goddess of power.
The contradictions that emerge from cattle – here encompassing all bovines – slaughter rules in Nepal perplex many: despite being predominantly Hindu, animal sacrifice continues to be practised. Cow slaughter is explicitly prohibited even in Nepal’s new constitution since it is the national animal, yet the ritual sacrifice of buffaloes and the consumption of their meat is not frowned upon. There is also, in marked contrast to the Indian government’s blanket approach to cattle terminology, a lucid distinction between cows (both the male and female) and other ‘cattle’ species (such as buffaloes and yaks).
The emergence of this contradictory, often paradoxical, approach to cattle slaughter in Nepal is the result of a careful balancing act by the rulers of modern Nepal. The Shah dynasty and the Rana prime ministers often found themselves at a crossroads to explicitly define the rules of cattle slaughter. As rulers of a perceived ‘asal Hindu-sthan’, their dharma bound them to protect the cow – the House of Gorkha borrows its name from the Sanskrit ‘gou-raksha’ – but as they expanded into an empire, their stringent Brahminic rules came into conflict with des-dharma, or existing local customs, where cattle-killing was a norm. What followed was an intentionally ambiguous approach to cattle slaughter, an exercise in social realpolitik.
