It just doesnt happen nowadays. People do not die for love anymore. Romeo and Juliet is just clich. But that is exactly what Professor Dean Brinkley did. Without much difficulty, Charlotte persuaded her distraught housemate, Professor Sue Hannigan, to tell her everything about Dean, who he was and his secret. With her new discovery about fate and destiny and feelings that she did not think she had, Charlotte set out on a dangerous course to rectify things. She will bring him back, to this world, to her, no matter the cost. She will not give up, not when there is the slightest chance that he can still be saved.
Discover the secrets of Saxon sorcery, and learn how to craft rune charms, brew potions, cast effective spells, and use magical techniques to find love and prosperity. Exploring the practices and customs of the Anglo-Saxons hidden in English folk traditions, this book shares techniques for making wands and staffs, consecrating and using a ritual knife, healing with herbs (wortcunning), soothsaying, and creating your own set of runes. The meaning and magical properties of the thirty-three Old English Futhorc runes are classified by theme, helping you in your quest to know yourself and influence your world for the better. Previously published with the title Wyrdworking.
This book examines key points of J. R. R. Tolkien’s life and writing career in relation to his views on humanism and feminism, particularly his sympathy for and toleration of those who are different, deemed unimportant, or marginalized—namely, the Other. Jane Chance argues such empathy derived from a variety of causes ranging from the loss of his parents during his early life to a consciousness of the injustice and violence in both World Wars. As a result of his obligation to research and publish in his field and propelled by his sense of abjection and diminution of self, Tolkien concealed aspects of the personal in relatively consistent ways in his medieval adaptations, lectures, essays, and translations, many only recently published. These scholarly writings blend with and relate to his fictional writings in various ways depending on the moment at which he began teaching, translating, or editing a specific medieval work and, simultaneously, composing a specific poem, fantasy, or fairy-story. What Tolkien read and studied from the time before and during his college days at Exeter and continued researching until he died opens a door into understanding how he uniquely interpreted and repurposed the medieval in constructing fantasy.
How the ghost stories of pagan times reveal the seamless union existing between the world of the living and the afterlife • Demonstrates how Medieval Christianity transformed the more corporeal ghost encountered in pagan cultures with the disembodied form known today • Explains how the returning dead were once viewed as either troublemakers or guarantors of the social order The impermeable border the modern world sees existing between the world of the living and the afterlife was not visible to our ancestors. The dead could--and did--cross back and forth at will. The pagan mind had no fear of death, but some of the dead were definitely to be dreaded: those who failed to go peacefully into the afterlife but remained on this side in order to right a wrong that had befallen them personally or to ensure that the law promoted by the ancestors was being respected. But these dead individuals were a far cry from the amorphous ectoplasm that is featured in modern ghost stories. These earlier visitors from beyond the grave--known as revenants--slept, ate, and fought like men, even when, like Klaufi of the Svarfdaela Saga, they carried their heads in their arms. Revenants were part of the ancestor worship prevalent in the pagan world and still practiced in indigenous cultures such as the Fang and Kota of equatorial Africa, among others. The Church, eager to supplant this familial faith with its own, engineered the transformation of the corporeal revenant into the disembodied ghost of modern times, which could then be easily discounted as a figment of the imagination or the work of the devil. The sanctified grounds of the church cemetery replaced the burial mounds on the family farm, where the ancestors remained as an integral part of the living community. This exile to the formal graveyard, ironically enough, has contributed to the great loss of the sacred that characterizes the modern world.
In these three volumes Iwan Wmffre presents a dictionary of some 15,000 place-names in Cardiganshire. Although Wmfrre states that the work is not definitive, it does succeed in its aim to demonstrate the historical evolution of place-names and pronunciation, highlighting trends in location and chronology. The catalogue is preceded by a discussion of sources, geography, spelling variations and Welsh elements. The bibliography is extensive.
