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Ninety-five years ago the enormous interplanetary space vehicle, the Pacifica, with a numerous crew, suddenly and inexplicably disappeared as it neared the planet Pluto. None of the probes directed towards the planet after the disaster found any evidence that the vessel and its crew had ever existed. Now, a century later, the wreck of the huge ship has been sighted, lying shrouded in the hazy-black starlight on the Plutonian surface. A shuttle has been fitted for the dangerous journey to the seventh planet, and with three crewmembers aboard, has made the first attempt to reach Pluto since the loss of the Pacifica. As the shuttle approaches the planet, it also 'suddenly and inexplicably' disappears and is lost. Although the crew of three is believed to have perished, they have not, and will carry on with their mission: to determine how the Pacifica met its fate. The truth, however, may be found only beyond reason, or even beyond imagination, and the three astronauts may wish that they never sought answer to this great mystery.
Contemporary misogyny and antisemitism have their roots in the demonization of women and Jews in medieval Christendom. In church art and mass preaching, the construct of the devil as an outcast from heaven and the source of all evil was linked both to the conception of women as sensual and malicious figures betraying man's soul on its arduous journey to salvation and to the notion of Jews as treacherous dissidents in the Christian landscape. These stereotypes, widely disseminated for over three hundred years, persist today. The exemplum, or cautionary story incorporated into preachers' manuals and popular homilies, was an important mode of religious teaching for clerical and lay folk alike. Sermon narratives drawn from Hindu mythology, Arab storytelling, and secular folktales entertained all classes of medieval society while dispensing theological and cultural instruction. In Devils, Women, and Jews, the vital genre of the medieval sermon story is, for the first time, made accessible to specialists and nonspecialists alike. Rendered in modern English, the tales provide an invaluable primary resource for medievalists, anthropologists, psychologists, folklorists, and students of women's studies and Judaica. Critical introductions and explanatory headnotes contextualize the tales, and comprehensive endnotes and a bibliography allow readers to follow up analogue and subject studies in their own areas of interest.
Two brave, determined young pioneers travel along the dangerous Natchez Trace in 1811, searching for their missing families. Fourteen-year-old Zeb and eleven-year-old Hannah team up to make their way safely down the Natchez Trace from Franklin, Tennessee, to Natchez, Mississippi. Zeb, who does not believe the rumors that his grandfather was killed by thieves along the trail, is determined to find him. Hannah, who escaped from the treacherous Mason gang, hopes to be reunited with both her Choctaw Indian friends and her family. When the two adventurers reach the Choctaw village, Zeb is befriended by the Indians and rewarded for his bravery through initiation into the tribe. However, as the children narrowly escape life-threatening situations along their journey, they still face challenges: can Zeb find his grandfather? Is he still alive? In author Stan Applegate's riveting adventure tale brought to life by James Watling's illustrations, Zeb and Hannah learn to value each other's survival skills and courage.
What awaits Brandy in the Devil's Bed? While touring an old castle in France, Brandy Petracus finds an old Templar Knight graveyard. Long forgotten by the world, this ancient cemetery is known to the locals as the Devil's Bed, and its occupants do not rest in peace. Soon, Brandy finds herself the leader of an eclectic group of tourists, under attack by something that craves their blood. Flashbacks to 14th century Paris tell Brandy's story of commitment and sacrifice, as she is forced to hole up in the ancient chapel and fight for survival.