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The centuries pass and Tharandil and his partner Nimrond rule the "House of Trees" as kings. Their offspring grow up and are now approaching the year house. There is a deep longing within them, the desire for togetherness awakens. But after the world wanderer returns from Gydland, everything changes. There, among the humans, he has found the instrument he needs to seize control of Varngond. He manages to throw King Tharandil completely off balance and rally some hunters behind him. Will the royal family succeed in averting all harm and retaining power? And what is the mysterious intruder doing sneaking through the woods in search of the king?
Queen Gurjana and Stell King Yirdim rule the "House of Trees". And although the elves live forever, it is time to prepare for the handover of power. Thajo has been striving for the throne since a young age. The king slumbers within him and he sees himself riding into battle with sword and steed before his warriors. In the distant future, he wants to be a just regent with a wise queen at his side. Tharandil is certain that he wants to become a saddle and bridle maker. Gurjana and Yirdim observe his inclination towards a trade with a grin; if he wants to take up a profession, then he should do so. The king's sons have the same claim to the crowns; if they agree now, there will be no jockeying for places in the throne room later, unless the gods decide otherwise ...
Dilek Bulut Sarıkaya scrutinizes human-plant entanglement in the poetry of Thomas Hardy and Sylvia Plath from the perspective of critical plant studies, which is committed to restoring the lost connection between humans and plants. The author offers a theoretical reading of Hardy and Plath’s poetry, focusing specifically on how plants are depicted by these two poets as self-conscious and emotional individuals who are turned into vulnerable victims of humans’ exploitative practices. The author develops a critical argument on the necessity of eradicating humans’ anthropocentric mindsets, categorizing plants as sessile, inert objects and replaces it with a plant-centric world view, perceiving plants as instantly active biological organisms who exist with their botanical accuracy rather than with the impositions of humans’ metaphoric meanings upon them.
âe~Among the many national poets of historical Persia, Ferdowsi is perhaps the greatest...In this superb translation of the epic, the Western reader would not fail to discern clear equivalents of chapters in Genesis, The Odyssey, Paradise Lost or the Canterbury Tales.âe(tm) Islamic Review The Shah-nama is the national epic poem of Persia. Written in the tenth century it contains the countryâe(tm)s myths, legends and historic reminiscences. This edition makes available a valuable prose translation selecting the most representative parts of the original including the stories of Rustum, the giant hero and his son Sohrab.