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This book is Childress' thorough examination of the early hollow earth stories of Richard Shaver, and the fascination that fringe fantasy subjects such as lost continents, UFOs, and the hollow earth have had on people. Shaver's rare 1948 book, I Remember Lemuria is reprinted in its entirety, and the book is packed with illustrations from Ray Palmer's Amazing Stories issues of the 1940s. Childress discusses famous hollow earth books and delves deep into whatever reality may be behind the stories of tunnels underground.
What is the essence of story? How does the storyteller convey meaning? Leading scholar Harold Scheub tackles these questions and more, demonstrating that the power of story lies in emotion. While others have focused on the importance of structure in the art of story, Scheub emphasizes emotion. He shows how an expert storyteller uses structural elements—image, rhythm, and narrative—to shape a story's fundamental emotional content. The storyteller uses traditional images, repetition, and linear narrative to move the audience past the story’s surface of morals and ideas, and make connections to their past, present, and future. To guide the audience on this emotional journey is the storyteller’s art. The traditional stories from South African, Xhosa, and San cultures included in the book lend persuasive support to Scheub’s. These stories speak for themselves, demonstrating that a skilled performer can stir emotions despite the obstacles of space, time, and culture.
Part Twenty Of all Chaucer’s tales in the Canterbury Group, The Prioress’s Tale of the Virgin Mary and the murdered child ranks among the most popular and surely the most admired for its artistry. Nonetheless, it has encountered its fair share of somewhat hostile criticism on purely social and cultural grounds, owing in part to a negative evaluation of the Prioress herself (she is seen by some as a shallow person who does not recognize the harmful implications of her utterances), in part to the anti-Semitic cast of the tale. Beverly Boyd’s tough-minded, crisp approach to the tale enables her to present an overview of the great diversity of scholarship in both the sympathetic and hostile approaches to the work; to examine its strongest ingredients, the liturgical borrowings that form a kind of subtext; and thus to offer a balanced view of one of Chaucer’s most carefully crafted poems. Her examination of the sources and analogues, of Miracles of the Virgin, of considerations of style and structure, along with a full treatment of the textual tradition of the Prioress’s Sequence and an unusually full corpus of explanatory notes, taken together, provide a rich and complete edition of the tale, one that will prove to be of exceptional value for the teacher and the scholar.
A 17th-century French haberdasher invented the Black Mass. An 18th-century English Cabinet Minister administered the Eucharist to a baboon. High-ranking Catholic authorities in the 19th century believed that Satan appeared in Masonic lodges in the shape of a crocodile and played the piano there. A well-known scientist from the 20th century established a cult of the Antichrist and exploded in a laboratory experiment. Three Italian girls in 2000 sacrificed a nun to the Devil. A Black Metal band honored Satan in Krakow, Poland, in 2004 by exhibiting on stage 120 decapitated sheep heads. Some of these stories, as absurd as they might sound, were real. Others, which might appear to be equally well reported, are false. But even false stories have generated real societal reactions. For the first time, Massimo Introvigne proposes a general social history of Satanism and anti-Satanism, from the French Court of Louis XIV to the Satanic scares of the late 20th century, satanic themes in Black Metal music, the Church of Satan, and beyond.
This is a collection of my blog full of a bunch of random garbage posts of nonsense about random political and other stuff. Also a decent self-help book.