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WITH AN INTRODUCTION BY PAUL THEROUX Somerset Maugham's success as a writer enabled him to indulge his adventurous love of travel, and he recorded the sights and sounds of his wide-ranging journeys with an urbane, wry style all his own. The Gentleman in the Parlour is an account of the author's trip through what was then Burma and Siam, ending in Haiphong, Vietnam. Whether by river to Mandalay, on horse through the mountains and forests of the Shan States to Bangkok, or onwards by sea, Maugham's vivid descriptions bring a lost world to life.
The Gentleman in the Parlour is Maugham's tale of travel through Burma, Indochina and Siam in the 1920's, told with all of the empathy and sharp-eyed observation of human nature for which the author eventually became legendary. The idea of the journey had come on a voyage from Colombo, from a fellow passenger who had spent five years in Kengtung, and who "said he would sooner live there than anywhere else in the world." When Maugham asked him what it had offered him, he replied, "contentment." And Maugham captured, in his own inimitable style, the spirit of the people and places he chose to describe.
A PASSIONATE, AFFECTIONATE RECORD OF ADVENTURES AND MISADVENTURES IN THE WORLD'S HOTTEST METROPOLIS Tourists come to Bangkok for many reasons—a sex change operation, a night with two prostitutes dressed as nuns, a stay in a luxury hotel. Lawrence Osborne comes for the cheap dentistry. Broke (but no longer in pain), he finds that he can live in Bangkok on a few dollars a day. And so the restless exile stays. Osborne's is a visceral experience of Bangkok, whether he's wandering the canals that fill the old city; dining at the No Hands Restaurant, where his waitress feeds him like a baby; or launching his own notably unsuccessful career as a gigolo. A guide without inhibitions, Osborne takes us to a feverish place where a strange blend of ancient Buddhist practice and new sexual mores has created a version of modernity only superficially indebted to the West. Bangkok Days is a love letter to the city that revived Osborne's faith in adventure and the world.
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After three years in Japan, Fred Buchanan is broke, unemployed and engaged in a telepathic turf war with a feral cat behind an Okinawa convenience store. Thus begins his metaphysical odyssey back to Tokyo. Along the way, symbols and sages materialize in the form of a two-fingered jazz musician, the faded tattoo on an ex-yakuza lover, an odd brood of internet cafe refugees, the kite flyer of Kabukicho and Yukie, an alluring hostess with strips of delicious thigh and strange power imbued in the etched eye on her fingernail. Charging through Shinjuku’s neon jungle, enveloped in a boozy, nicotine-stained haze, past and present collide as an empty orchestra croons a slow dance of people and place, memory and madness, loss and love. All the while, Fred struggles to be an agent of his destiny and not another ball bearing bouncing through the cosmic pachinko. Rainy Day Ramen and the Cosmic Pachinko is told as a uniquely clever mix of Murakami-esque magical realism and gonzo Japan travelogue.
An instinctive and magnificent storyteller, Somerset Maugham was one of the most popular and successful writers of his time. He published seventy-eight books -- including the undisputed classics Of Human Bondage and The Razor’s Edge -- which sold over 40 million copies in his lifetime. Born in Paris to sophisticated parents, Willie Maugham was orphaned at the age of ten and brought up in a small English coastal town by narrow-minded relatives. He was trained as a doctor, but never practiced medicine. His novel Ashenden, based on his own espionage for Britain in World War I, influenced writers from Eric Ambler to John le Carr?. After a failed affair with an actress, he married another man’s mistress, but reserved his greatest love for a man who shared his life for nearly thirty years. He traveled the world and spoke several languages. Despite a debilitating stutter, and an acerbic and formal manner, he entertained literary celebrities and royalty at his villa in the south of France. He made a fortune from his writing--the short story “Rain” alone earned him a million dollars–yet true critical recognition, and the esteem of his literary peers, eluded him. The life of Somerset Maugham, as told by acclaimed biographer Jeffrey Meyers, is an intriguing, glamorous, complex, and extraordinary account of one of the twentieth century’s most enduring writers. From the Trade Paperback edition.
Second in the historical British mystery series featuring “a masterpiece of detection, a Miss Marple-esque character both razor sharp and kindly” (Louise Penny, #1 New York Times–bestselling author). With all the charm of a Georgette Heyer novel, the sequel to Bellfield Hall finds Miss Dido Kent vacationing at the home of her cousin. When a neighbor passes away quite suddenly, Dido feels she is ideally placed to observe the reaction of the community, but her suitor, Mr. William Lomax, feels otherwise. As Dido presses on, she learns more about the dirty dealings among the upper classes of Surrey than even she could have imagined. Anna Dean has crafted a delightful historical mystery series; the next best thing to reading Jane Austen. “Delightful. The clever puzzle and pitch-perfect Regency prose will charm readers.” —Kirkus Reviews (starred review) “The plight of a gentleman raised in luxury yet entirely dependent on the good will of elderly relatives will resonate with fans of Jane Austen’s Emma.” —Publishers Weekly
In preparing a book of etiquette for ladies, I would lay down as the first rule, "Do unto others as you would others should do to you." You can never be rude if you bear the rule always in mind, for what lady likes to be treated rudely? True Christian politeness will always be the result of an unselfish regard for the feelings of others, and though you may err in the ceremonious points of etiquette, you will never be impolite. Politeness, founded upon such a rule, becomes the expression, in graceful manner, of social virtues. The spirit of politeness consists in a certain attention to forms and ceremonies, which are meant both to please others and ourselves, and to make others pleased with us; a still clearer definition may be given by saying that politeness is goodness of heart put into daily practice; there can be no _true_ politeness without kindness, purity, singleness of heart, and sensibility.
In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the "Washington Post" predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong--evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind?In "Moral Minority," the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way--organizationally and through political activism--to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nations first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right.In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.