The twelfth-century French poet Chrétien de Troyes is a major figure in European literature. His courtly romances fathered the Arthurian tradition and influenced countless other poets in England as well as on the continent. Yet because of the difficulty of capturing his swift-moving style in translation, English-speaking audiences are largely unfamiliar with the pleasures of reading his poems. Now, for the first time, an experienced translator of medieval verse who is himself a poet provides a translation of Chrétien’s major poem, Yvain, in verse that fully and satisfyingly captures the movement, the sense, and the spirit of the Old French original. Yvain is a courtly romance with a moral tenor; it is ironic and sometimes bawdy; the poetry is crisp and vivid. In addition, the psychological and the socio-historical perceptions of the poem are of profound literary and historical importance, for it evokes the emotions and the values of a flourishing, vibrant medieval past.
I have a dog. An inconvenient dog. When I wake up, my dog is inconvenient. When I'm getting dressed, my dog is inconvenient. And when I'm making tunnels, my dog is SUPER inconvenient. But sometimes, an inconvenient dog can be big and warm and cuddly. Sometimes, an inconvenient dog can be the most comforting friend in the whole wide world.
Jessica Martin is not a nice girl. As Prom Queen and Captain of the cheer squad, she'd ruled her school mercilessly, looking down her nose at everyone she deemed unworthy. The most unworthy of them all? The "freak," Manson Reed: her favorite victim. But a lot changes after high school. A freak like him never should have ended up at the same Halloween party as her. He never should have been able to beat her at a game of Drink or Dare. He never should have been able to humiliate her in front of everyone. Losing the game means taking the dare: a dare to serve Manson for the entire night as his slave. It's a dare that Jessica's pride - and curiosity - won't allow her to refuse. What ensues is a dark game of pleasure and pain, fear and desire. Is it only a game? Only revenge? Only a dare? Or is it something more? The Dare is an 18+ erotic romance novella and a prequel to the Losers Duet. Reader discretion is strongly advised. This book contains graphic sexual scenes, intense scenes of BDSM, and strong language. A full content note can be found in the front matter of the book.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Sefer Yesira is a short, enigmatic text which has fascinated scholars since it first emerged into the light of day in the early tenth century. It was initially understood to be a philosophical text which had descended by oral tradition from Abraham himself. Consequently it was commented on by many of the major figures in the Jewish world in the early medieval period. Subsequently it was understood as a mystical text and became a crucial influence on the medieval mystical movement (the Kabbalah). More than seventy kabbalistic commentaries on it are known. It continued to be of interest to Christian kabbalists at the time of the Renaissance and to scholars of Judaism and mysticism to the present day. Peter Hayman's study provides the first comprehensive critical edition of this text. The texts of the earliest manuscripts of the three main recensions of Sefer Yesira (the Short, Long and Saadyan Recensions) are printed in synoptic columns with a critical apparatus, drawn from nineteen selected manuscripts, at the bottom of each column. There is an English translation of each of the recensions followed by a commentary discussing the variant readings of the manuscripts and the text of Sefer Yesira presupposed in the earliest commentaries on it. Both in the introduction and the commentary an attempt is made to reconstruct an early form of the text from which the later recensions have developed. There are four appendices setting out what parts of the text are attested in each of the manuscripts and in what order, a hypothetical reconstructed text and the text of the tenth century Vatican scroll of Sefer Yesira with the probable added material underlined. The introduction concludes with an attempt to outline how the text grew into the form which has come down to us from the medieval period.
Features letters that represent Maimonide's response to three issues critical to Jews in his day and ours: religious persecution, the claims of Christianity and Islam and rational philosophy's challenge to faith.
The present volume makes accessible once more the groundbreaking work The Septuagint Version of Isaiah (1948) by Isac Leo Seeligmann (1907-1982), accompanied by two studies that have to be seen as prolegomena to the book. Both studies were published originally in the Dutch language, and the English translation of one of them appears in this volume for the first time. Seeligmann aims to understand the Septuagint as a witness of Hellenistic Judaism striving to maintain the text's special character as a document of faith. At the same time all of Seeligmann's works edited in this volume are documents of the suffering of European Judaism during the time of National Socialism. The new edition provides evidence of Seeligmann's approach to the Septuagint as a witness of Hellenistic Judaism which strives to maintain the text's special character as a document of faith. Because of this new access from the perspective of content and method, Seeligmann's influence on Septuagint research became so strong that it has lasted up to the present. The reader will realise that the history of Israel during the Hellenistic period does not simply represent an object of scholarly research for Seeligmann but also serves as the background for the interpretation of the history of the Jewish people in his own time.
PREFACE WHEN we first announced our intention of publishing a translation of this work, we were unaware that it had ever appeared in English before it was inserted in the New York Truthseeker by "Scholasticus." This able and learned writer, who has since published his translation, with other highly interesting matter, under the title of "Revelations of Antichrist concerning Christ and Christianity," (Boston: J. P. Mendum.--New York: D. M. Bennett; 1879) supposed that he was the first who introduced it to the English-speaking world. He was, however, mistaken. We have quite recently lighted on a translation published by Richard Carlile in 1823. It was done by a Jew, who stated that it had "never before been wholly translated into any modern language." He appears to have been right in this statement, as the earliest continental translation we can trace is in German, and was published at Stuttgart in 1850, in a volume together with the Apocryphal Gospels, by Dr. R. Clemons. No copy of the Richard Carlile edition (the Hebrew translator does not give his name) is to be found in the British Museum. It is a sixteen-page octavo pamphlet, with an Editor's Preface, probably by Carlile himself, and a Dedication by the translator "To the Clergy of the Church of England." His English text is substantially the same as that now published. Some of its phrases are rough and racy, possibly owing to his strict adherence to the original; and instead of veiling in Latin the amours of Pandera and Miriam, he relates them in plain English, with Biblical naïvité. The Sepher Toldoth Jeshu was first published in Latin, with the Hebrew text in parallel columns, by J. C. Wagenseil in his "Tela Ignea Satanae," a collection of Jewish Anti-Christian tracts, all translated into Latin, with attempted refutations. To collect these valuable tracts, Wagenseil travelled widely through Spain and into Africa, where the chief centres of Jewish learning then existed. His work was published at Altdorf in 1681. A later and widely different version, the Sepher Toldoth Jeshu ha Nozri (History of Jesus of Nazareth), was published by J. J. Huldrich at Leyden in 1705. It is certainly a more modern version of the Jeshu story. Interpolations are found referring to Worms and the people of Germany, and the narrative abounds with capricious phantasies that belong to the superstition of a later age. A shorter and earlier version of the Jeshu story was probably used by Luther and condensed in his Schem Hamphoras, although Mr. Gould considers that "the only Toldoth Jeshu he was acquainted with was that afterwards published by Wagenseil." Luther was stung by it into a characteristic fit of vituperation, as the following passage will show: "The haughty evil spirit jests in the book with a threefold mockery. First, he mocks God, creator of heaven and earth, with his son, Jesus Christ, as you may see for yourself if you believe, as a Christian, that Christ is the son of God. Secondly, he mocks all Christendom, because we believe in such a son of God. Thirdly, he mocks his own Jews by giving them such a scandalous, foolish, doltish thing about brazen dogs and cabbage-stalks, etc., which would make all dogs bark to death, if they could understand it, at such raving, ranting, senseless, foaming mad fools. Is not this a master of mocking, who can effect three such great mockeries? The fourth mockery is that herewith he has mocked himself, as we shall one day to our joy see, thank God!"--Werke, Wittemberg, 1566, vol. v., p. 515.
