When Robert Creeley died in March 2005, he was working on what was to be his final book of poetry. In addition to more than thirty new poems, many touching on the twin themes of memory and presence, this moving collection includes the text of the last paper Creeley gave—an essay exploring the late verse of Walt Whitman. Together, the essay and the poems are a retrospective on aging and the resilience of memory that includes tender elegies to old friends, the settling of old scores, and reflective poems on mortality and its influence on his craft. On Earth reminds us what has made Robert Creeley one of the most important and affectionately regarded poets of our time.

    In response to the whole range of Dylan early and late (his songs of social conscience, of earthly love, of divine love, and of contemplation), this critical appreciation listens to Dylan's attentive genius, alive in the very words and their rewards. "Fools they made a mock of sin." Dylan's is an art in which sins are laid bare (and resisted), virtues are valued (and manifested), and the graces brought home. The seven deadly sins, the four cardinal virtues (harder to remember?), and the three heavenly graces: these make up everybody's world -- but Dylan's in particular. Or rather, his worlds, since human dealings of every kind are his for the artistic seizing. Pride is anatomized in "Like a Rolling Stone," Envy in "Positively 4th Street," Anger in "Only a Pawn in Their Game" ... But, hearteningly, Justice reclaims "Hattie Carroll," Fortitude "Blowin' in the Wind," Faith "Precious Angel," Hope "Forever Young," and Charity "Watered-Down Love."In The "New Yorker, Alex Ross wrote that "Ricks's writing on Dylan is the best there is. Unlike most rock critics -- 'forty-year-olds talking to ten-year-olds, ' Dylan has called them -- he writes for adults." In the "Times (London), Bryan Appleyard maintained that "Ricks, one of the most distinguished literary critics of our time, is almost the only writer to have applied serious literary intelligence to Dylan ..."Dylan's countless listeners (and even the artist himself, who knows?) may agree with W.H. Auden that Ricks "is exactly the kind of critic every poet dreams of finding."

    Published originally in 1881, The Critic As Artist is one of Oscar Wilde's major aesthetic statements.

    The poster art from the noir era has a bold look and an iconography all its own. During noir's golden age, studios commissioned these arresting illustrations for even the lowliest "B" thriller. The Art of Noir is the first book to present this striking artwork in a lavishly produced, large-format, full-color volume. The more than 300 dazzling posters and other promotional material range from the classics to rare archive films such as The Devil Thumbs a Ride and Blonde Kiss. With rare offerings from around the world and background information on the illustrators, The Art of Noir is the ultimate companion for movie buffs and collectors, as well as artists and designers.

    Dedicating his work to Elizabeth I, Spenser brilliantly united medieval romance and renaissance epic to expound the glory of the Virgin Queen. The poem recounts the quests of knights including Sir Guyon, Knight of Constance, who resists temptation, and Artegall, Knight of Justice, whose story alludes to the execution of Mary Queen of Scots. Composed as an overt moral and political allegory, The Faerie Queene, with its dramatic episodes of chivalry, pageantry and courtly love, is also a supreme work of atmosphere, colour and sensuous description.

    Excerpts from the original Anne Morrow Lindbergh bestseller on love, happiness, solitude, and contentment.

    Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

    From the opening "Proem" (prologue poem) he offers in this first book-"I am a Negro: / Black as night is black, / Black the depths of my Africa"-Hughes spoke directly, intimately, and powerfully of the experiences of African Americans, at a time when their voices were newly being heard in our literature. As his Knopf editor Carl Van Vechten wrote in a brief introduction to the original 1926 volume, illuminating the potential of this promising young voice, "His cabaret songs throb with the true jazz rhythm; his sea-pieces ache with a calm, melancholy lyricism; he cries bitterly from the heart of his race...Always, however, his stanzas are subjective, personal" and, he concludes, they are "the expression [of] an essentially sensitive and subtly illusive nature." That illusive nature darts among these early lines and begins to reveal itself, sometimes with shocking confidence and clarity: "Bring me all of your / Heart melodies / That I may wrap them / In a blue cloud-cloth / Away from the too-rough fingers/ Of the world."

    He recounts the perilous journey of the world’s birds to the faraway peaks of Mount Qaf in search of the mysterious Simorgh, their king. Attar’s beguiling anecdotes and humor intermingle the sublime with the mundane, the spiritual with the worldly, while his poem models the soul’s escape from the mind’s rational embrace.Sholeh Wolpé re-creates for modern readers the beauty and timeless wisdom of the original Persian, in contemporary English verse and poetic prose.

    It is also an important source of information on the Byzantine war with the Normans, and the First Crusade, in which Alexius participated. While the Byzantines were allied to the Crusaders, they were none the less critical of their behaviour and Anna's book offers a startlingly different perspective from that of Western historians. Her character sketches are shrewd and forthright - from the Norman invader Robert Guiscard ('nourished by mainfold Evil') and his son Bohemond ('like a streaking thunderbolt') to Pope Gregory VII ('unworthy of a high priest'). The Alexiad is a vivid and dramatic narrative, which reveals as much about the character of its intelligent and dynamic author as it does about the fascinating period through which she lived.E.R.A. Sewter's translation captures all the strength and immediacy of the original and is complemented by an introduction that examines Anna's life and times. This edition also includes maps, appendices, genealogical tables, a bibliography and indexes of events and names.

    Eamon Duffy shows that late medieval Catholicism was neither decadent nor decayed, but was a strong and vigorous tradition, and that the Reformation represented a violent rupture from a popular and theologically respectable religious system. For this edition, Duffy has written a new Preface reflecting on recent developments in our understanding of the period.From reviews of the first edition:“A magnificent scholarly achievement [and] a compelling read.”—Patricia Morrison, Financial Times“Deeply imaginative, movingly written, and splendidly illustrated. . . . Duffy’s analysis . . . carries conviction.”—Maurice Keen, New York Review of Books“This book will afford enjoyment and enlightenment to layman and specialist alike.”—Peter Heath, Times Literary Supplement“[An] astonishing and magnificent piece of work.”—Edward T. Oakes, Commonweal

    Tired of the usual boring bake sales and dances, this group of high school seniors tried a novel approach to fundraising. They coaxed an initially reluctant administration to enter the rock concert business in the fall of 1967 by booking an on-the-rise, little-known British rock band named curiously enough The Who. In the inevitable clash between a Catholic high school's button-down culture and the destructive live act of The Who, something had to give. WSWIR deconstructs a rock n' roll perfect storm by reliving the events and revisiting with many of the colorful cast of characters (not just the students) involved in transforming the school's image from that of a staid, conservative high school in Scotch Plains, New Jersey to one that was soon at the cutting edge of the rock music scene in the years 1967 and 1968, rock n' roll's hey day. WSWIR is also a snapshot of The Who at a period in their career when for all intents and purposes they were little more than a cult band in the United States, known more for scintillating live performances than record sales. When surveying the various U.S. venues in which The Who performed on the way to reaching iconic status, one would be hard-pressed to find a more unusual setting than Union Catholic High School where The Who left an audience of mostly first-time concert-going teens with mouths agape. It was an event that is still talked about today by those who attended the show and scoffed at in disbelief by everyone else...that is, until now. This is a Black and White Edition, meaning with the exception of the front and back cover, all graphics are in black and white. The book includes rare photographs of The Who on the Union Catholic stage and backstage (in the teachers' lounge no less!) as well as other choice accoutrements.

    In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders.  These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives.  The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century.  The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest  an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression.  The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians.  A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.

    The tales illuminate the mystical significance of knighthood and its ethos of self-purification and honour, decoding many allusions found in medieval art, literature and song.

    He is still honored in Spain as a national hero for liberatingthe fatherland from the occupying Moors. Yet, as Richard Fletcher shows in this award-winning book, there are many contradictions between eleventh-century reality and the mythology that developed with the passing years. By placing El Cid in a fresh, historical context, Fletcher shows us an adventurous soldier of fortune who was of a type, one of a number of cids, or bosses, who flourished in eleventh-century Spain. But the El Cid of legend--the national hero--was unique in stature even in his lifetime.Before his death El Cid was already celebrated in a poem written in tribute of the conquest of Almer�a; posthumously he was immortalized in the great epic Poema de Mio Cid and became the centerpiece for countless other works of literature. When he died in Valencia in 1099, he was ruler of anindependent principality he had carved for himself in Eastern Spain. Rather than the zealous Christian leader many believe him to have been, Rodrigo emerges in Fletcher's study as a mercenary equally at home in the feudal kingdoms of northern Spain and the exotic Moorish lands of the south, sellinghis martial skills to Christian and Muslim alike. Indeed, his very title derives from the Arabic word sayyid meaning lord or master. And as there was little if any sense of Spanish nationhood in the eleventh century, he can hardly be credited for uniting a medieval Spanish nation. In this ground-breaking inquiry into the life and times of El Cid, Fletcher disentangles fact from myth to create a striking portrait of an extraordinary man, clearly showing how and why legend transformed him into something he was not during his life. A fascinating journey through a turbulentepoch, The Quest for El Cid is filled with the excitement of discovery, and will delight readers interested not only in Spanish history and literature, but those who want to understand how myth can shape our perception of history.