Translated by Alfred John Church and William Jackson Brodribb, Edited, with an Introduction, Moses Hadas

    It tells of Parzival's growth from youthful folly to knighthood at the court of King Arthur, and of his quest for the Holy Grail. Exuberant and gothic in its telling, and profoundly moving, Parzival has inspired and influenced works as diverse as Wagner's Parsifal and Lohengrin, Terry Gilliam's film The Fisher King, and Umberto Eco's Bandolino. This fine translation, the first English version for over 25 years, conveys the power of this complex, wide-ranging medieval masterpiece. The introduction places Eschenbach's work in the wider context of the development of the Arthurian romance and of the Grail legend. This edition also includes an index to proper names and a genealogical table, and is the first to combine Parzival with the fragments of Titurel.About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. 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.

    Over the years these authoritative, critically acclaimed editions have been the preferred choice of more than three million readers for personal libraries and individual study as well as for classroom use.

    Writing at a time when Athens was undergoing a crisis in its social attitudes, Aristophanes was undergoing a crisis in its social attitudes, Aristophanes was an eloquent opponent of the demagogue and the sophist, and his comedy reveals a deep sympathy and longing for the return of a peaceful and honest way of life.

    The Plum in the Golden Vase or, Chin P'ing Mei is an anonymous sixteenth-century work that focuses on the domestic life of Hsi-men Ch'ing, a corrupt, upwardly mobile merchant in a provincial town, who maintains a harem of six wives and concubines. The novel, known primarily for its erotic realism, is also a landmark in the development of the narrative art form--not only from a specifically Chinese perspective but in a world-historical context.With the possible exception of The Tale of Genji (1010) and Don Quixote (1615), there is no earlier work of prose fiction of equal sophistication in world literature. Although its importance in the history of Chinese narrative has long been recognized, the technical virtuosity of the author, which is more reminiscent of the Dickens of Bleak House, the Joyce of Ulysses, or the Nabokov of Lolita than anything in the earlier Chinese fiction tradition, has not yet received adequate recognition. This is partly because all of the existing European translations are either abridged or based on an inferior recension of the text. This translation and its annotation aim to faithfully represent and elucidate all the rhetorical features of the original in its most authentic form and thereby enable the Western reader to appreciate this Chinese masterpiece at its true worth.

    Before the adversaries could discover his presence, he dashed straight towards Abhiram Das, the vairagi who was holding the idol in his hands and leading the group of intruders. […] The sadhu quickly freed himself and, together with his friends, retaliated fiercely. Heavy blows began raining from all directions. Soon, the muezzin realized that he was no match for the men and that he alone would not be able to stop them.22 December 1949: A conspiracy that began with the assassination of Mahatma Gandhi culminated in the execution of the Ayodhya strategy. Late that night, a little-known sadhu, Abhiram Das, and his followers entered the Babri Masjid and planted an idol of Rama inside it. While it is known that the Hindu Mahasabha had a role in placing the idol in the mosque, the larger plot and the chain of events that led to that act have never been subject to rigorous scrutiny. Through intrepid research and investigation, Krishna Jha and Dhirendra K. Jha bring together the disparate threads of the buried narrative for the first time.Through a series of first-hand interviews with eyewitnesses and the unearthing of archival material, the authors take us behind the scenes to examine the motivations and workings of the Mahasabha members who pulled the strings. They also examine the liaison between Mahasabhaites and Hindu traditionalists in the Congress – an association that Jawaharlal Nehru sought to break in his cautious battle with Sardar Vallabhbhai Patel and the right-wing forces. Ayodhya: The Dark Night uncovers, in vivid detail, what really transpired on the fateful night that was to leave a permanent scar on the Indian polity.

    Includes tales about an American wife who, homesick for rural Vermont, turns to the hippies of the Indian hills for consolation; and a painter who renders pictures of creatures he has never seen.

    They include "The New Babylonian Creation", which was recited at the new year festival in honour of the god Marduk and his conquest of Tiamat, "Inanna's Journey to Hell", in which the goddess of fertility descends into a gloomy wasteland of devils and darkness, and "Adapa: the Man", a story of man's fall from grace, not through disobedience but through blind obedience. N.K. Sanders also translated "The Epic of Gilgamesh".

    "Darsan, " a Sanskrit word that means "seeing," is an aid to our vision, a book of ideas to help us read, think, and look at Hindu images with appreciation and imagination.

    The redemptive journey of a young woman unsure of her engagement, who revisits in memory the events of one scorching childhood summer when her beautiful yet troubled mother spirits her away from her home to an Indian village untouched by time, where she discovers in the jungle behind her ancestral house a spellbinding garden that harbors a terrifying secret.

    

    It is said that he was a contemporary of Mencius, an official in the Lacquer Garden of Meng in Honan Province around the 4th century b.c. Chuang Tsu was to Lao Tsu as Saint Paul was to Jesus and Plato to Socrates.While the other philosophers were busying themselves with the practical matters of government and rules of conduct, Chuang Tsu transcended the whang cheng, the illusory dust of the world—thus anticipating Zen Buddhism’s emphasis on a state of emptiness or ego transcendence. With humor, imagery, and fantasy, he captures the depth of Chinese thinking. The seven “Inner Chapters” presented in this translation are accepted by scholars as being definitely the work of Chuang Tsu. Another twenty-six chapters are of questionable origin; they are interpretations of his teaching and may have been added by later commentators.      This is an updated version of the translation of Chuang Tsu: Inner Chapters that was originally published in 1974. Like the original Chinese, this version uses gender-neutral language wherever possible. This edition includes many new photographs by Jane English and an introduction by Tai Ji master Chungliang Al Huang, who has been highly successful in bringing to the West the wisdom of the East.

    Hanuman, the red-faced monkey god and ninth grammarian of Hindu mythology, is the protagonist, offering an occasion for Octavio Paz to explore the nature of time and reality, fixity and decay, and the question whether language and grammar are god-given, or an invention of man with powers borrowed from the divine realm?

    It identifies its author by the names 'Kauṭilya' and 'Vishnugupta', both names that are traditionally identified with Chanakya (c. 350–283 BC), who was a scholar at Takshashila and the teacher and guardian of Emperor Chandragupta Maurya, founder of the Mauryan Empire. The text was influential until the 12th century, when it disappeared. It was rediscovered in 1904 by R. Shamasastry, who published it in 1909. The first English translation was published in 1915.Roger Boesche describes the Arthaśāstra as "a book of political realism, a book analysing how the political world does work and not very often stating how it ought to work, a book that frequently discloses to a king what calculating and sometimes brutal measures he must carry out to preserve the state and the common good."Centrally, Arthaśāstra argues how in an autocracy an efficient and solid economy can be managed. It discusses the ethics of economics and the duties and obligations of a king. The scope of Arthaśāstra is, however, far wider than statecraft, and it offers an outline of the entire legal and bureaucratic framework for administering a kingdom, with a wealth of descriptive cultural detail on topics such as mineralogy, mining and metals, agriculture, animal husbandry, medicine and the use of wildlife. The Arthaśāstra also focuses on issues of welfare (for instance, redistribution of wealth during a famine) and the collective ethics that hold a society together.

    Both a calendar of daily rituals and a witty sequence of stories recounted in a variety of styles, it weaves together tales of gods and citizens together to explore Rome's history, religious beliefs and traditions. It may also be read as a subtle but powerful political manifesto which derides Augustus' attempts to control his subjects by imposing his own mythology upon them: after celebrating the emperor as a Jupiter-on-earth, for example, Ovid deliberately juxtaposes a story showing the king of the gods as a savage rapist. Endlessly playful, this is also a work of integrity and courage, and a superb climax to the life of one of Rome's greatest writers.