The nightmare scenario. Historys most vile mass murderer leaves the world a son, a twisted psychopath, pledged to carry on his fathers work and to once again bring forth dark forces to complete the unfinished task. Like his father, possession of the Holy Grail and the misuse of its mythical powers consumes him. Unlike his father, he succeeds in finding it. He hatches a shocking and audacious plan to forge the future of Europe with himself at its head. only the Grail Keepers can stop him. But the members of the ancient order, a once proud and noble fighting force, are weak and in disarray. Can they re-invent themselves in time to save the world from a second Adolf Hitler?
Gripping first-person account. Three inmates seized control of the school-library complex and took prison employees hostage. It ended in death for several of the hostages and two of the inmates. At the time, the author was a correctional educator, and in his final year of education and training as a criminologist.
This volume comprises papers presented at the 1988 Wagner conference in Seattle exploring this opera cycle as music, myth, theatre art, and literature, including comparisons with T. S. Eliot's The Wasteland and James Joyce's Finnegan's Wake.
Var-Tog, Kryton, Sondergaard, and Aldora, knights newly graduated from the Dragon's Gauntlet, have found themselves on quest within days after their graduation. Having left the elite training grounds of the Knight Marshals on their way to their first duty station at Fort Holdfast, they encounter a horrendous reptilian creature that seems to be unaffected by sword, ax, or spell. Ignoring all attempts to stop it, the creature seems bent on completing a quest of its own. Now the knights must find the legendary dwarven artifact, the Valhalla's Forge, with only an ancient poem for their clue, and actually make the weapons necessary to defeat the creature before further disaster befalls the countryside.
(Amadeus). This book explores the mythology, story, music, characters and language of Wagner's monumental work. At its heart is a concordance of the keywords in the four librettos, a powerful reference tool. The volume also includes a brief synopsis of each of the four operas, a presentation of the 145 principal musical motives in order of appearance, and a discussion of the characters and their relationships, listing their appearances and the musical motives associated with them.
Purpose of the Study. Interwoven with the fabric of our English literature, of our epics, dramas, lyrics, and novels, of our essays and orations, like a golden warp where the woof is only too often of silver, are the myths of certain ancient nations. It is the purpose of this work to relate some of these myths, and to illustrate the uses to which they have been put in English literature, and, incidentally, in art. The Fable and the Myth. Careful discrimination must be made between the fable and the myth. A fable is a story, like that of King Log, or the Fox and the Grapes, in which characters and plot, neither pretending to reality nor demanding credence, are fabricated confessedly as the vehicle of moral or didactic instruction. Dr. Johnson narrows still further the scope of the fable: "It seems to be, in its genuine state, a narrative in which beings irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions." Myths, on the other hand, are stories of anonymous origin, prevalent among primitive peoples and by them accepted as true, concerning supernatural beings and events, or natural beings and events influenced by supernatural agencies. Fables are made by individuals; they may be told in any stage of a nation's history,—by a Jotham when the Israelites were still under the Judges, 1200 years before Christ, or by Christ himself in the days of the most critical Jewish scholarship; by a Menenius when Rome was still involved in petty squabbles of plebeians and patricians, or by Phædrus and Horace in the Augustan age of Roman imperialism and Roman letters; by an Æsop, well-nigh fabulous, to fabled fellow-slaves and Athenian tyrants, or by La Fontaine to the Grand Monarch and the most highly civilized race of seventeenth-century Europe. Fables are vessels made to order into which a lesson may be poured. Myths are born, not made. They are born in the infancy of a people. They owe their features not to any one historic individual, but to the imaginative efforts of generations of story-tellers. The myth of Pandora, the first woman, endowed by the immortals with heavenly graces, and of Prometheus, who stole fire from heaven for the use of man; the myth of the earthborn giants that in the beginning contested with the gods the sovereignty of the universe; of the moon-goddess who, with her buskined nymphs, pursues the chase across the azure of the heavens, or descending to earth cherishes the youth Endymion,—these myths, germinating in some quaint and childish interpretation of natural events or in some fireside fancy, have put forth unconsciously, under the nurture of the simple folk that conceived and tended them, luxuriant branches and leaves of narrative, and blossoms of poetic comeliness and form. The myths that we shall relate present wonderful accounts of the creation, histories of numerous divine beings, adventures of heroes in which magical and ghostly agencies play a part, and where animals and inanimate nature don the attributes of men and gods. Many of these myths treat of divinities once worshiped by the Greeks and the Romans, and by our Norse and German forefathers in the dark ages. Myths, more or less like these, may be found in the literatures of nearly all nations; many are in the memories and mouths of savage races at this time existent. But the stories here narrated are no longer believed by any one. The so-called divinities of Olympus and of Asgard have not a single worshiper among men. They dwell only in the realm of memory and imagination; they are enthroned in the palace of art.
