Ćroí Dàn claims Breanna Ban Morna as Erin’s Hero after freeing her chief but failing to slay her Norse father. The Heart of Destiny leads her Hero to seek out Lia Dàn while evading the Dreadlord’s pursuit. Having acquired the Stone of Destiny, Breanna must wield the magic of the Triple Dàns to remove her father and his ilk from her land, a feat that will warp the Emerald Island’s fabric of time—and could claim Breanna’s soul! Could a warrior in ancient times change Ireland’s timeline to ensure Gael’s will rule? It would take a Hero and the Tuatha Gods who back her to make that happen!
A TIME 100 Best Fantasy Books of All Time A Time Magazine Best Fantasy Book of 2018 L. Penelope's Song of Blood & Stone is a treacherous, thrilling, epic fantasy about an outcast drawn into a war between two powerful rulers. The kingdoms of Elsira and Lagrimar have been separated for centuries by the Mantle, a magical veil that has enforced a tremulous peace between the two lands. But now, the Mantle is cracking and the True Father, ruler of Lagrimar and the most powerful Earthsinger in the world, finally sees a way into Elsira to seize power. All Jasminda ever wanted was to live quietly on her farm, away from the prying eyes of those in the nearby town. Branded an outcast by the color of her skin and her gift of Earthsong, she’s been shunned all her life and has learned to steer clear from the townsfolk...until a group of Lagrimari soldiers wander into her valley with an Elsiran spy, believing they are still in Lagrimar. Through Jack, the spy, Jasminda learns that the Mantle is weakening, allowing people to slip through without notice. And even more troubling: Lagrimar is mobilizing, and if no one finds a way to restore the Mantle, it might be too late for Elsira. Their only hope lies in uncovering the secrets of the Queen Who Sleeps and Jasminda’s Earthsong is the key to unravel them. Thrust into a hostile society and a world she doesn’t know, Jasminda and Jack race to unveil an ancient mystery that might offer salvation.
Why is there such intense interest today in the idea of 'Britishness'? Does it really matter, and what is 'Britishness' anyway? Why does the notion of 'being British' seem to have most resonance amongst recent immigrant - especially Asian and Afro-Caribbean - communities? And why is that 'traditional' British values now seem to be most widely practised and cherished by newcomers, not by the dominant majority? This book answers these vital questions by making a unique contribution to the current debate about British identity. It investigates why Liverpool is the most British of UK cities, with a regional accent representing a medley of Welsh, Scots, Irish and English; how a small village off the M6 motorway is arguably Britain's spiritual heart; and what theme parks, airport shops and eating habits have to tell us about the contemporary national character. It is often claimed that Great Britain is one of the most secular nations on earth. But - controversially - Ian Bradley argues that Britishness is best envisaged as a series of overlapping identities which are at root religious. He views the 400 year-old Union Jack, with its overlaid crosses of three of the nation's four patron saints, as symbolising the United Kingdom's unparalleled combination of unity in diversity, the diversity of a society which now embodies Muslim, Jewish, Hindu, Buddhist and many other - including secular - traditions. He goes on to argue that 'Britishness' has special value as a broad church measure of spiritual and cultural inclusiveness - and as a positive alternative to fundamentalism, narrow nationalism and jingoism. The author explores in separate chapters the distinctive contributions to Britishness made over the centuries by the Celtic traditions of the Welsh and Irish, the Anglo-Saxon strain of tolerance and freedom associated with the English, the moral seriousness of the Scots, and the characteristics of exuberance, modesty and privacy introduced by new black and Asian Britons. Published to coincide with the three hundredth anniversary of the 1707 Act of Union, his book offers a number of radical proposals. These include re-designing the Union flag to incorporate a black cross on a gold background, to better reflect the hybridity of contemporary Britain, and replacing George, Andrew and Patrick with a new trinity of patron saints - Columba, Bridget and Edward the Confessor. Ian Bradley contends that a rejuvenated BBC, monarchy and Commonwealth all have a part to play in forging a new sense of British identity which combines myth, imagination and tradition with a broad, open-minded inclusivity and respect for difference. Believing in Britain makes a consistently thoughtful and challenging contribution to one of the most important discussions of our time.
The zeal for Archæological investigation which has recently manifested itself in nearly every country of Europe, has been traced, not without reason, to the impulse which proceeded from Abbotsford. Though such is not exactly the source which we might expect to give birth to the transition from profitless dilettantism to the intelligent spirit of scientific investigation, yet it is unquestionable that Sir Walter Scott was the first of modern writers "to teach all men this truth, which looks like a truism, and yet was as good as unknown to writers of history and others, till so taught,—that the bygone ages of the world were actually filled by living men." If, however, the impulse to the pursuit of Archæology as a science be thus traceable to our own country, neither Scotland nor England can lay claim to the merit of having been the first to recognise its true character, or to develop its fruits. The spirit of antiquarianism has not, indeed, slumbered among us. It has taken form in Roxburgh, Bannatyne, Abbotsford, and other literary Clubs, producing valuable results for the use of the historian, but limiting its range within the Medieval era, and abandoning to isolated labourers that ampler field of research which embraces the prehistoric period of nations, and belongs not to literature but to the science of Nature. It was not till continental Archæologists had shewn what legitimate induction is capable of, that those of Britain were content to forsake laborious trifling, and associate themselves with renewed energy of purpose to establish the study on its true footing as an indispensable link in the circle of the sciences. Amid the increasing zeal for the advancement of knowledge, the time appears to have at length come for the thorough elucidation of Primeval Archæology as an element in the history of man. The British Association, expressly constituted for the purpose of giving a stronger impulse and a more systematic direction to scientific inquiry, embraced within its original scheme no provision for the encouragement of those investigations which most directly tend to throw light on the origin and progress of the human race. Physical archæology was indeed admissible, in so far as it dealt with the extinct fauna of the palæontologist; but it was practically pronounced to be without the scientific pale whenever it touched on that portion of the archæology of the globe which comprehends the history of the race of human beings to which we ourselves belong. A delusive hope was indeed raised by the publication in the first volume of the Transactions of the Association, of one memoir on the contributions afforded by physical and philological researches to the history of the human species,—but the ethnologist was doomed to disappointment. During several annual meetings, elaborate and valuable memoirs, prepared on various questions relating to this important branch of knowledge, and to the primeval population of the British Isles, were returned to their authors without being read. This pregnant fact has excited little notice hitherto; but when the scientific history of the first half of the nineteenth century shall come to be reviewed by those who succeed us, and reap the fruits of such advancement as we now aim at, it will not be overlooked as an evidence of the exoteric character of much of the overestimated science of the age. Through the persevering zeal of a few resolute men of distinguished ability, ethnology was at length afforded a partial footing among the recognised sciences, and at the meeting of the Association to be held at Ipswich in 1851, it will for the first time take its place as a distinct section of British Science.
