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Eighty-eight songs as they were written and sung in the mining camps of California.
This is one of the best resources for understanding the Tarot's mystical symbolism. It includes an updated history based on Place's The Tarot: History Symbolism and Divination, which "Booklist" said " may be the best book ever written on ...the tarot." This edition adds color illustrations of key works and comparative illustrations from the Renaissance, from alchemical texts, from ancient Egypt, and from occult sources. It views the Tarot as a 500-year visual conversation between artists, mystics, and occultists. The work is based on the 2010 Tarot exhibition at the LA Craft and Folk Art Museum, curated by Place, and includes the Visconti-Sforza Tarot, the 1st Italian printed deck, the oldest Tarot of Marseille, The 1st occult reference, the 1st occult Tarot, the 1st modern Tarot, the 1st New Age Tarot, and examples from popular modern decks including the Twilight Tarot, the Legacy Tarot, the Deviant Moon Tarot, the Annotated Tarot of the Sevenfold Mystery, and Place's Alchemical Tarot.
Vladimir Propp is the Russian folklore specialist most widely known outside Russia thanks to the impact of his 1928 book Morphology of the Folktale-but Morphology is only the first of Propp's contributions to scholarship. This volume translates into English for the first time his book The Russian Folktale, which was based on a seminar on Russian folktales that Propp taught at Leningrad State University late in his life. Edited and translated by Sibelan Forrester, this English edition contains Propp's own text and is supplemented by notes from his students. The Russian Folktale begins with Propp's description of the folktale's aesthetic qualities and the history of the term; the history of folklore studies, first in Western Europe and then in Russia and the USSR; and the place of the folktale in the matrix of folk culture and folk oral creativity. The book presents Propp's key insight into the formulaic structure of Russian wonder tales (and less schematically than in Morphology, though in abbreviated form), and it devotes one chapter to each of the main types of Russian folktales: the wonder tale, the "novellistic" or everyday tale, the animal tale, and the cumulative tale. Even Propp's bibliography, included here, gives useful insight into the sources accessible to and used by Soviet scholars in the third quarter of the twentieth century. Propp's scholarly authority and his human warmth both emerge from this well-balanced and carefully structured series of lectures. An accessible introduction to the Russian folktale, it will serve readers interested in folklore and fairy-tale studies in addition to Russian history and cultural studies.
From the late-medieval period through to the seventeenth century, English theatrical clowns carried a weighty cultural significance, only to have it stripped from them, sometimes violently, by the close of the Renaissance when the famed "license" of fooling was effectively revoked. This groundbreaking survey of clown traditions in the period looks both at their history, and reveals their hidden cultural contexts and legacies; it has far-reaching implications not only for our general understanding of English clown types, but also their considerable role in defining social, religious and racial boundaries. It begins with an exploration of previously un-noted early representations of blackness in medieval psalters, cycle plays, and Tudor interludes, arguing that they are emblematic of folly and ignorance rather than of evil. Subsequent chapters show how protestants at Cambridge and at court, during the reigns of Henry VIII and Edward, patronised a clownish, iconoclastic Lord of Misrule; look at the Elizabethan puritan stage clown; and move on to a provocative reconsideration of the Fool in King Lear, drawing completely fresh conclusions. Finally, the epilogue points to the satirical clowning which took place surreptitiously in the Interregnum, and the (sometimes violent) end of "licensed" folly. Professor ROBERT HORNBACK teaches in the Departments of Literature and Theatre at Oglethorpe University.
This monograph explores the way that the profile and the critical functions of the holy fool have developed in European cinema, allowing this traditional figure to capture the imagination of new generations in an age of religious pluralism and secularization. Alina Birzache traces the cultural origins of the figure of the holy fool across a variety of European traditions. In so doing, she examines the critical functions of the holy fool as well as how filmmakers have used the figure to respond to and critique aspects of the modern world. Using a comparative approach, this study for the first time offers a comprehensive explanation of the enduring appeal of this protean and fascinating cinematic character. Birzache examines the trope of holy foolishness in Soviet and post-Soviet cinema, French cinema, and Danish cinema, corresponding broadly to and permitting analysis of the three main orientations in European Christianity: Orthodox, Catholic, and Protestant. This study will be of keen interest to scholars of religion and film, European cinema, and comparative religion.