They are often beautifully preserved, enabling us to appreciate the skilled design and craftsmanship of the people who created them.Christopher de Hamel describes each stage of production from the preparation of the vellum, pens, paints and inks to the writing of the scripts and the final decoration and illumination of the book. He then examines the role of the stationer or bookshop in co-ordinating book production and describes the supply of exemplars and the accuracy of texts. He follows the careers of a number of specific scribes and illuminators who emerge not as anonymous monks but as identifiable professional lay artisans. He also looks at those who bought the completed books, why they did so, and how much they paid.His survey ranges from the eleventh century through the golden age of the thirteenth and fourteenth centuries to the luxurious manuscripts existing at the invention of printing.

    Israel Regarclie's brilliant and beautiful compilation of many of Crowtey's best magical writings from the rare and expensive eleven number Equinox. Regardie's original Introduction has been posthumously edited and updated for this new edition.

    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.

    In a revised edition of Furta Sacra, Patrick Geary considers the social and cultural context for these acts, asking how the relics were perceived and why the thefts met with the approval of medieval Christians.

    A truly landmark study, The Hour of Our Death reveals a pattern of gradually developing evolutionary stages in our perceptions of life in relation to death, each stage representing a virtual redefinition of human nature. Starting at the very foundations of Western culture, the eminent historian Phillipe Aries shows how, from Graeco-Roman times through the first ten centuries of the Common Era, death was too common to be frightening; each life was quietly subordinated to the community, which paid its respects and then moved on. Aries identifies the first major shift in attitude with the turn of the eleventh century when a sense of individuality began to rise and with it, profound consequences: death no longer meant merely the weakening of community, but rather the destruction of self. Hence the growing fear of the afterlife, new conceptions of the Last Judgment, and the first attempts (by Masses and other rituals) to guarantee a better life in the next world. In the 1500s attention shifted from the demise of the self to that of the loved one (as family supplants community), and by the nineteenth century death comes to be viewed as simply a staging post toward reunion in the hereafter. Finally, Aries shows why death has become such an unendurable truth in our own century--how it has been nearly banished from our daily lives--and points out what may be done to re-tame this secret terror. The richness of Aries's source material and investigative work is breathtaking. While exploring everything from churches, religious rituals, and graveyards (with their often macabre headstones and monuments), to wills and testaments, love letters, literature, paintings, diaries, town plans, crime and sanitation reports, and grave robbing complaints, Aries ranges across Europe to Russia on the one hand and to England and America on the other. As he sorts out the tangled mysteries of our accumulated terrors and beliefs, we come to understand the history--indeed the pathology--of our intellectual and psychological tensions in the face of death.

    However, in spite of a myriad of tools and techniques, success and contentment continue to be as elusive as ever, until now. Garret Kramer’s Stillpower offers a revolutionary explanation for this predicament and provides a basic, yet dynamic, approach for the future. In an accessible style, Kramer reveals the innate principles behind consistent achievement and highlights the misalignment between the experiences of all performers and the strategies of the coaches, psychologists, and experts who are hoping to help them.Stillpower uses real-life examples to explore such questions as: What is “the zone” and what must we do (or not do) to get there? Why do we need to understand the difference between insight and intellect? Is goal setting really useful? Why doesn’t willpower work? And why do the best mentors focus on a person’s state of mind and not behavior? Virtually all of us—athletes and non-athletes alike—are looking outside of ourselves, trying to unlock the keys to happiness, freedom, and excellence with ease. Stillpower encourages us to look within to finally find the answers.

    How did women in 16th century western Europe cope with the consequences of being considered inherently sinful--as well as being legally and economically subordinate to their fathers, husbands, brothers, and sons? What might become of a woman unable to raise a dowry? What were the difficulties faced by spinsters, single mothers, and widows? In this brilliant investigation into the lives of women from all social strata, Hufton leads us from poor-house to palazzo, from cradle to grave, illuminating what it meant to be female in western Europe during the years 1500 to 1800.

    First published in 1608, the commentaries came at an appropriate time. Contemporary accounts noted that witchcraft and sorcery had "spread in all directions," leaving "no country, town, village, or district, no class of society" free from the practice. This probing work, by a distinguished writer and scholar who perceived the devil as an evil force seeking to destroy men's bodies and souls, was an attempt to help man live piously and devoutly, thus guarding against such seductions and manipulations.Reproduced from a rare limited edition published in 1929 and supplemented with many erudite editorial notes by the Rev. Montague Summers, the Compendium Maleficarum includes profoundly serious discussions of witches' pacts with the devil, finely detailed descriptions of witches' powers, poisons, and crimes; sleep-inducing spells and methods for removing them, apparitions of demons and specters, diseases caused by demons, and other topics. Also examined in detail are witches' alleged powers to transport themselves from place to place, create living things, make beasts talk and the dead reappear; witches' use of religion to heal the sick, laws observed by witches to cause and cure illness, differences between demoniacs and the bewitched, and other subjects from the realm of the supernatural.Here is an encyclopedic tract of incalculable worth to the historians and student of the occult and anyone intrigued by necromantic lore, sabbats, sorceries, and trafficking with demons.

    Oral Roberts is still active in a ministry that has lasted for fifty years and has spanned the globe. No stranger to controversy, he still follows the call from God that he received as a young man. Taking readers through his childhood, his marriage, the birth and growth of his children, and his various ministries up to the present day. Oral Roberts shows what can be accomplished when a man commits himself to obeying God - no matter what the cost. This is an inspiring autobiography for those who have followed Dr. Robert's ministry through the years.

    Close attention is paid both to the literary form in which the theology is expressed and to the original context to which the book was addressed. Contrary to many misunderstandings of Revelation, it is shown to be one of the masterpieces of early Christian literature, with much to say to the Church today. This study offers a unique account of the theology and message of Revelation.

    Bursting at the seams with rare and previously unpublished photographs from Hammer’s archive and private collections worldwide, and featuring many new interviews, Hammer Glamour is a lavish, full colour celebration of Hammer’s female stars, including Ingrid Pitt, Martine Beswick, Caroline Munro, Barbara Shelley, Joanna Lumley, Nastassja Kinski, and of course Raquel Welch (who can forget her fur bikini in One Million Years B. C.?)

    Every day people drink coffee on European terraces and kava in Pacific villages; chew betel nut in Indonesian markets and coca leaf on Andean mountainsides; swallow ecstasy tablets in the clubs of Amsterdam and opium pills in the deserts of Rajastan; smoke hashish in Himalayan temples and tobacco and marijuana in every nation on earth. Exploring the spectrum of drug use throughout history--from its roots in animal intoxication to its future in designer neurochemicals--High Society paints vivid portraits of the roles drugs play in different cultures as medicines, religious sacraments, status symbols, and coveted trade goods. From the botanicals of the classical world through the mind-bending self-experiments of 18th- and 19th-century scientists to the synthetic molecules that have transformed our understanding of the brain, Mike Jay reveals how drugs such as tobacco, tea, and opium drove the global trade and cultural exchange that created the modern world and examines the forces that led to the prohibition of opium and cocaine a century ago and the “war on drugs” that rages today.

    This book explores the universal heroine's journey as she quests through world myth. Numerous stories from cultures as varied as Chile and Vietnam reveal heroines who battle for safety and identity, thereby upsetting popular notions of the passive, gentle heroine. Only after she has defeated her dark side and reintegrated can the heroine become the bestower of wisdom, the protecting queen and arch-crone.

    This Third Edition contains new thoughts and perspectives throughout.

    Caught in the crossfire is Raam, the son of rishi Yamdagni and scion of the Bhargava clan.Will the machinations of Asura, Naga and Urag tribes affect the Brahmin boy and his family? Will the political intrigues of Nabhi-varsh let Bhargava Raam find his destiny or push him towards a future he never envisioned?This is the story of a man who rose to the level of divinity to establish a fair and just society; the story of the making of a legend. This book is best understood with 'Viswamitra', the first book by Vineet Aggarwal to establish the context within which it is written.