Although he would in his old age famously dismiss it as an ‘awkward mixture of fact and fiction’, generations of readers have not agreed, finding the novel to be a charming and insightful portrait of inner growth against the background of a world limned with extraordinary clarity, grace and color. Evident too in its brilliant account of a young person’s emerging awareness of the world and of his place within it are many of the stances, techniques and themes that would come to full flower in the immortal War and Peace and Anna Karenina, and in the other great works of Tolstoy’s maturity.

    The central character in this work is a Grand Inquisitor who arrests Jesus. A Grand Inquisitor, or Inquisitor Generalis in German is the individual who leads an Inquisition, just like Spanish Dominican Tomas de Torquemada who was the official in charge of the Spanish Inquisition.

            The stories are divided into three sections: The Age of Fable or Stories of Gods and Heroes (first published in 1855); The Age of Chivalry (1858), which contains King Arthur and His Knights, The Mabinogeon, and The Knights of English History; and Legends of Charlemagne or Romance of the Middle Ages (1863). For the Greek myths, Bulfinch drew on Ovid and Virgil, and for the sagas of the north, from Mallet's Northern Antiquities. He provides lively versions of the myths of Zeus and Hera, Venus and Adonis, Daphne and Apollo, and their cohorts on Mount Olympus; the love story of Pygmalion and Galatea; the legends of the Trojan War and the epic wanderings of Ulysses and Aeneas; the joys of Valhalla and the furies of Thor; and the tales of Beowulf and Robin Hood. The tales are eminently readable. As Bulfinch wrote, "Without a knowledge of mythology much of the elegant literature of our own language cannot be understood and appreciated. . . . Our book is an attempt to solve this problem, by telling the stories of mythology in such a manner as to make them a source of amusement."Thomas Bulfinch, in his day job, was a clerk in the Merchant's Bank of Boston, an undemanding position that afforded him ample leisure time in which to pursue his other interests. In addition to serving as secretary of the Boston Society of Natural History, he thoroughly researched the myths and legends and copiously cross-referenced them with literature and art. As such, the myths are an indispensable guide to the cultural values of the nineteenth century; however, it is the vigor of the stories themselves that returns generation after generation to Bulfinch.

    Separated by divorce from his father and brother, Toby and his mother are constantly on the move, yet they develop an extraordinarily close, almost telepathic relationship. As Toby fights for identity and self-respect against the unrelenting hostility of a new stepfather, his experiences are at once poignant and comical, and Wolff does a masterful job of re-creating the frustrations and cruelties of adolescence. His various schemes - running away to Alaska, forging checks, and stealing cars - lead eventually to an act of outrageous self-invention that releases him into a new world of possibility.

    rarely had time to answer his critics. But on April 16, 1963, he was confined to the Birmingham jail, serving a sentence for participating in civil rights demonstrations. "Alone for days in the dull monotony of a narrow jail cell," King pondered a letter that fellow clergymen had published urging him to drop his campaign of nonviolent resistance and to leave the battle for racial equality to the courts. In response, King drafted his most extensive and forceful written statement against social injustice - a remarkable essay that focused the world's attention on Birmingham and spurred the famous March on Washington. Bristling with the energy and resonance of his great speeches, Letter from the Birmingham Jail is both a compelling defense of nonviolent demonstration and a rallying cry for an end to social discrimination that is just as powerful today as it was more than twenty years ago.

    This stunning biography looks at the German religious reformer and his influence on Western civilization.

    Here indeed is a monumental Faust, an audacious man boldly wagering with the devil, Mephistopheles, that no magic, sensuality, experience, or knowledge can lead him to a moment he would wish to last forever. Here, in Faust, Part I, the tremendous versatility of Goethe’s genius creates some of the most beautiful passages in literature. Here too we experience Goethe’s characteristic humor, the excitement and eroticism of the witches’ Walpurgis Night, and the moving emotion of Gretchen’s tragic fate.This authoritative edition, which offers Peter Salm’s wonderfully readable translation as well as the original German on facing pages, brings us Faust in a vital, rhythmic American idiom that carefully preserves the grandeur, integrity, and poetic immediacy of Goethe’s words.

    The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them. Using materials based on saints' lives and the religious and mystical writings of medieval women and men, Caroline Walker Bynum uncovers the pattern lying behind these aspects of women's religiosity and behind the fascination men and women felt for such miracles and devotional practices. She argues that food lies at the heart of much of women's piety. Women renounced ordinary food through fasting in order to prepare for receiving extraordinary food in the eucharist. They also offered themselves as food in miracles of feeding and bodily manipulation. Providing both functionalist and phenomenological explanations, Bynum explores the ways in which food practices enabled women to exert control within the family and to define their religious vocations. She also describes what women meant by seeing their own bodies and God's body as food and what men meant when they too associated women with food and flesh. The author's interpretation of women's piety offers a new view of the nature of medieval asceticism and, drawing upon both anthropology and feminist theory, she illuminates the distinctive features of women's use of symbols. Rejecting presentist interpretations of women as exploited or masochistic, she shows the power and creativity of women's writing and women's lives.

    The first-person narrative is supplemented by forty-four photographs which form an integral part of the work -- pictures of various surreal people, places, and objects which the author visits or is haunted by in naja's presence and which inspire him to mediate on their reality or lack of it. The Nadja of the book is a girl, but, like Bertrand Russell's definition of electricity as not so much a thing as a way things happen, Nadja is not so much a person as the way she makes people behave. She has been described as a state of mind, a feeling about reality, k a kind of vision, and the reader sometimes wonders whether she exists at all. yet it is Nadja who gives form and structure to the novel.

    "L'astragale" is the French word for the ankle bone Albertine Sarrazin's heroine Anne breaks as she leaps from her jail cell to freedom. As she drags herself down the road, away from the prison walls, she is rescued by Julien, himself a small-time criminal, who keeps her hidden. They fall in love. Fear of capture, memories of her prison cell, claustrophobia in her hideaways: every detail is fiercely felt.Astragal burst onto the French literary scene in 1965; its fiery and vivacious style was entirely new, and Sarrazin became a celebrity overnight. But as fate would have it, Sarrazin herself kept running into trouble with the law, even as she became a star.She died from a botched surgery at the height of her fame. Sarrazin's life and work (her novels are semi-autobiographical) have been the subject of intense fascination in France; a new adaptation of Astragal is currently being filmed. Patti Smith, who brought Astragal to the attention of New Directions, contributes an enthusiastic introduction to one of her favorite writers.

    In the foothills of the French Alps the narrator meets a shepherd who has quietly taken on the task of planting one hundred acorns a day in an effort to reforest his desolate region. Not even two world wars can keep the shepherd from continuing his solitary work. Gradually, this gentle, persistent man's work comes to fruition: the region is transformed; life and hope return; the world is renewed.

    But much about the real-life woman and her family was left untold.Here, Baroness Maria Augusta Trapp tells in her own beautiful, simple words the extraordinary story of her romance with the baron, their escape from Nazi-occupied Austria, and their life in America.Now with photographs from the original edition.

    The book opens with his father's fond, vivid portrait of his son - a young man of extraordinary intellectual promise, who excelled at physics, math, and chess, but was also an active, good-hearted, and fun-loving kid. But the heart of the book is a description of the agonized months during which Gunther and his former wife Frances try everything in their power to halt the spread of Johnny's cancer and to make him as happy and comfortable as possible. In the last months of his life, Johnny strove hard to complete his high school studies. The scene of his graduation ceremony from Deerfield Academy is one of the most powerful - and heartbreaking - in the entire book. Johnny maintained his courage, wit and quiet friendliness up to the end of his life. He died on June 30, 1947, less than a month after graduating from Deerfield.

    Norwich presents such popes as Innocent I, who in the fifth century successfully negotiated with Alaric the Goth, an invader civil authorities could not defeat; Leo I, who two decades later tamed (and perhaps paid off) Attila the Hun; the infamous “pornocracy”—the five libertines who were descendants or lovers of Marozia, debauched daughter of one of Rome’s most powerful families; Pope Paul III, “the greatest pontiff of the sixteenth century,” who reinterpreted the Church’s teaching and discipline; John XXIII, who in five short years starting in 1958 instituted reforms that led to Vatican II; and Benedict XVI, who is coping with today’s global priest sex scandal.

    An enduring masterwork and "one of the most neglected resources of our century" (Adrienne Rich), Waiting for God will continue to influence spiritual and political thought for centuries to come."Simone Weil has become a legend, and her writings are regarded as a classic document of our period." THE NEW YORKER"Her example, her achievements, her frustrations, her intellectual or moral or religious impasses, and her failures, self-described or apparent to us from hindsight, all can serve to focus the mind, enlarge the heart, and stir the soul." ROBERT COLES