Science loving Adam "Einstein" Anderson is back - and more contemporary than ever! Einstein and his best friend Paloma try to stump each other and foil the ever-scheming Stanley as they solve science mysteries. Not only have the characters, stories, dialog and devices been updated, every story now includes a fun science experiment for readers to try. Great stories and hands-on science!
The evil eye--the power to inflict illness, damage to property, or even death simply by gazing at or praising someone--is among the most pervasive and powerful folk beliefs in the Indo-European and Semitic world. It is also one of the oldest, judging from its appearance in the Bible and in Sumerian texts five thousand years old. Remnants of the superstition persist today when we drink toasts, tip waiters, and bless sneezers. To avert the evil eye, Muslim women wear veils, baseball players avoid mentioning a no-hitter in progress, and traditional Jews say their business or health is "not bad" (rather than "good"). Though by no means universal, the evil eye continues to be a major factor in the behavior of millions of people living in the Mediterranean and Arab countries, as well as among immigrants to the Americas. This widespread superstition has attracted the attention of many scholars, and the twenty-one essays gathered in this book represent research from diverse perspectives: anthropology, classics, folklore studies, ophthalmology, psychiatry, psychoanalysis, sociology, and religious studies. Some essays are fascinating reports of beliefs about the evil eye, from India and Iran to Scotland and Slovak-American communities; others analyze the origin, function, and cultural significance of this folk belief from ancient times to the present day. Editor Alan Dundes concludes the volume by proffering a comprehensive theoretical explanation of the evil eye. Anyone who has ever knocked on wood to ward off misfortune will enjoy this generous sampling of evil eye scholarship, and may never see the world through the same eyes again.
Mitchell reveals the chilling true story of serial killer Coral Eugene Watts, the prime suspect in more than 90 unsolved murders in and around Texas in a case that was featured on "60 Minutes." of photos. Original.
"Jewish belief in the power of the "evil eye" - aroused and energized by emotions such as jealousy and mean-spiritedness - has been a common concern in Jewish life from earliest times. The everpresent fear of its malevolent power is expressed by the common Yiddish expression "kein ahoro," which means, literally, "without an evil eye." "Kein ahoro" is intended to ward off any potential evil eye when one speaks of one's favorable prospects. Sephardic Jews have been concerned with it as well, and, like the Ashkenazim, their Jewish ritual life has incorporated ways of protecting against it." "Dr. Ulmer's book examines this idea in its many permutations in Rabbinic literature. In particular, she examines its origin in people's negative emotions and its effects on its victims in many phases of life in causing death and sickness, for example, or its role in sexual transgression, etc. The Angel of Death is depicted as having many eyes, and early Jewish mystical literature depicts angels in general as covered with eyes. On the other hand, the "good eye" has many positive meanings, and these are discussed as well." "Dr. Ulmer's study provides the reader with a complete "view" of the numerous symbolic meanings which this most important sense organ has been given in Jewish culture." --Book Jacket.
“A quartet of shrewd and unnerving novellas about toxic entanglements” from the National Book Award–winning author (Booklist). Joyce Carol Oates is one of the most prominent writers of her generation, and she is fearless when exploring the most disturbing corners of human nature. In Evil Eye, Oates offers four chilling tales about love so powerful that people might die—or kill—for it. In the title story, we meet Mariana, the young fourth wife of a prominent intellectual. When her husband’s first wife comes to visit, Mariana learns a terrible secret that threatens her marriage and sanity. In “So Near Any Times Always,” shy teenager Lizbeth meets Desmond, a charming older boy who offers the first spark of romance. Yet as their relationship blossoms, Lizbeth realizes that a menacing soul lies beneath Desmond’s perfect façade. In “The Execution,” spoiled college student Bart Hansen has planned the perfect crime to get back at his condescending parents. What he didn’t plan on was the resilience of his mother’s love, even in the face of death. And in “The Flatbed,” childhood trauma has prevented Cecelia from enjoying physical intimacy with a man. But when she meets the love of her life, Cecelia must confront the demon who stole her innocence long ago. With the razor-sharp prose that has made Joyce Carol Oates a living legend, Evil Eye shows love as sporadically magical, mysterious, and murderous. “A dazzling, disturbing, tour de force of Gothic suspense: four odd, compelling, ingeniously narrated tales that gain in power and resonance when read in conjunction with each other.” —The Boston Globe “Exquisitely suspenseful. . . . The relationships between the damaged, sometimes monstrous individuals who people these pages will keep the reader riveted.” —Publishers Weekly, starred review
R.C. Maclagan's book "Evil Eye in the Western Highlands" explores the customs and cultural beliefs related to the evil eye phenomenon in the Scottish Highlands. Many cultures around the world hold the notion that looking at someone with envy or malice would bring harm or misfortune. This belief is known as the "evil eye." In her work, Maclagan delves into the Western Highlands of Scotland's folklore, history, and practices surrounding the evil eye. She looks into the ways that the people who live in this area have been impacted by this belief system in their daily lives, customs, and rituals. Maclagan investigates how Highlanders view and respond to the evil eye through in-depth research and first-hand recollections. She looks at how they employ protective charms, rituals, and traditional treatments to stave off the evil eye's harmful effects. Insights into the confluence of superstition, folklore, and daily life in the Scottish Highlands are offered by Maclagan's work, which illuminates an intriguing facet of Highland culture and belief systems. Her in-depth analysis of the evil eye phenomenon gives readers a better grasp of the customs and cultural practices that have influenced this particular area of Scotland.
While much has been written about immigrant traditions, music, food culture, folklore, and other aspects of ethnic identity, little attention has been given to the study of medical culture, until now. In Medical Caregiving and Identity in Pennsylvania’s Anthracite Region, 1880–2000, Karol Weaver employs an impressive range of primary sources, including folk songs, patent medicine advertisements, oral history interviews, ghost stories, and jokes, to show how the men and women of the anthracite coal region crafted their gender and ethnic identities via the medical decisions they made. Weaver examines communities’ relationships with both biomedically trained physicians and informally trained medical caregivers, and how these relationships reflected a sense of “Americanness.” She uses interviews and oral histories to help tell the story of neighborhood healers, midwives, Pennsylvania German powwowers, medical self-help, and the eventual transition to modern-day medicine. Weaver is able to show not only how each of these methods of healing was shaped by its patrons and their backgrounds but also how it helped mold the identities of the new Americans who sought it out.
The Evil Eye is mentioned repeatedly throughout the Old Testament, Israel's parabiblical writings, and New Testament, with a variety of terms and expressions. The Old Testament (Greek Septuagint) contains no less than fourteen text segments involving some twenty explicit references to the Evil Eye (Deut 15:9; 28:54, 56; Prov 23:6; 28:22; Tob 4:7, 16; Sir 14:3, 6, 8, 9, 10; 18:18; 31:13; 37:11; Wis 4:12; 4 Macc 1:26; 2:15; Ep Jer 69/70). At least three further texts are also likely implied references to an Evil Eye (1 Sam 2:29, 32; 18:9), with some other texts as more distant possibilities. The Evil Eye is mentioned also in the Old Testament Pseudepigrapha, the Dead Sea Scrolls, and the writings of Philo and Josephus--all of which are discussed in the following pages. Evil Eye belief and practice continued in the early Jesus movement. Jesus mentions the Evil Eye on more than one occasion (Matt 6:22-23; Luke 11:33-36; Mark 7:22). Paul makes explicit and implicit mention of the Evil Eye in his letter to the Galatians (3:1; 4:12-20). Possible implicit references to the Evil Eye are also examined. Both the common and the distinctive features of biblical Evil Eye belief are identified, along with its operation on multiple levels (biological/physiological, psychological, economic, social, and moral) and its serving a variety of purposes. The numerous references to the Evil Eye in Israel's rabbinic writings and those of postbiblical Christianity (second-sixth centuries CE), together with the material evidence from this period, are examined in volume 4.
In Volume 2 of Beware the Evil Eye, John H. Elliott addresses the most extensive sources of Evil Eye belief in antiquity: the cultures of Greece and Rome. In this period, features of the belief found in Mesopotamian and Egyptian sources are expanded to the point where an Evil Eye belief complex becomes apparent. This complex of features associated with the Evil Eye - human eye as key organ of information, eye as active not passive, eye as channel of emotion and dispositions, especially envy, arising in the heart, possessors, victims, defensive strategies, and amulets - is essential to an understanding of the literary references to the Evil Eye. Elliott here illuminates the context for examining Evil Eye belief and practice in the Bible and the biblical communities.
In the Sermon on the Mount, Jesus of Nazareth makes reference to one of the oldest beliefs in the ancient world—the malignity of an Evil Eye. The Holy Scriptures in their original languages contain no less than twenty-four references to the Evil Eye, although this is obscured by most modern Bible translations. John H. Elliott’s Beware the Evil Eye describes this belief and associated practices, its history, its voluminous appearances in ancient cultures, and the extensive research devoted to it over the centuries in order to unravel this enigma for readers who have never heard of the Evil Eye and its presence in the Bible. The four volumes cover the ancient world from Sumer to the Middle Ages.
