Diego Rodríguez de Silva y Velázquez (June 6, 1599 – August 6, 1660) was a Spanish painter who was the leading artist in the court of King Philip IV and one of the most important painters of the Spanish Golden Age. He was an individualistic artist of the contemporary Baroque period, important as a portrait artist. In addition to numerous renditions of scenes of historical and cultural significance, he painted scores of portraits of the Spanish royal family, other notable European figures, and commoners, culminating in the production of his masterpiece Las Meninas (1656). From the first quarter of the nineteenth century, Velázquez's artwork was a model for the realist and impressionist painters, in particular ?douard Manet. Since that time, famous modern artists, including Pablo Picasso, Salvador Dalí and Francis Bacon, have paid tribute to Velázquez by recreating several of his most famous works. Early lifeBorn in Seville, Andalusia, Spain, Diego, the first child of Jo?o Rodrigues da Silva and Jerónima Velázquez, was baptized at the church of St Peter in Seville on Sunday, June 6, 1599. This christening must have followed the baby's birth by no more than a few weeks, or perhaps only a few days. Velázquez's paternal grandparents, Diego da Silva and Maria Rodrigues, had moved to Seville from their native Porto, Portugal decades earlier. As for Jo?o Rodrigues da Silva and his wife, both were born in Seville, and were married, also at the church of St Peter, on December 28, 1597. They came from the lesser nobility and were accorded the privileges generally enjoyed by the gentry. Velázquez was educated by his parents to fear God and, intended for a learned profession, received good training in languages and philosophy. Influenced by many artists he showed an early gift for art; consequently, he began to study under Francisco de Herrera, a vigorous painter who disregarded the Italian influence of the early Seville school. Velázquez remained with him for one year. It was probably from Herrera that he learned to use brushes with long bristles. After leaving Herrera's studio when he was 12 years old, Velázquez began to serve as an apprentice under Francisco Pacheco, an artist and teacher in Seville. Though considered a generally dull, undistinguished painter, Pacheco sometimes expressed a simple, direct realism in contradiction to the style of Raphael that he was taught. Velázquez remained in Pacheco's school for five years, studying proportion and perspective and witnessing the trends in the literary and artistic circles of Seville.To Madrid (early period) By the early 1620s, his position and reputation were assured in Seville. On April 23, 1618, Velázquez married Juana Pacheco (June 1, 1602 – August 10, 1660), the daughter of his teacher. She bore him two daughters—his only known family. The elder, Francisca de Silva Velázquez y Pacheco (1619–1658), married painter Juan Bautista Martínez del Mazo at the Church of Santiago in Madrid on August 21, 1633; the younger, Ignacia de Silva Velázquez y Pacheco, born in 1621, died in infancy. Velázquez produced notable works during this time. Known for his compositions of amusing genre scenes (also called bodegones), such as Old Woman Frying Eggs, his sacred subjects include Adoración de los Reyes (1619, The Adoration of the Magi), and Jesús y los peregrinos de Emaús (1626, Christ and the Pilgrims of Emmaus), both of which begin to express his more pointed and careful realism.

rk élet! Az emberiség si vágya. Mely megvalósíthatatlan - vagy mégsem Nathaniel Delinger, a látnok zseni a csillagok kztt találja meg ennek lehetségét. A neve: Endümión. Mert ugyan sokaknak vágya az rk élet - de van, aki nem akarja, hogy bárki rkké éljen. s ezért akár az rklétet is képes elpusztítani. Owen, a fiatal nyomozó, egy gyilkossági ügy kapcsán 8 feladvánnyal szembesül, mely egyre kzelebb visz Endümión titkához - és kzelebb egy hazugság leleplezdéséhez. Az elkvetk célja, hogy elutazhassanak Endümiónra, ahol az rk élet várja ket, hogy megszabaduljanak a Fld haláltól terhes világától. Vajon Endümión tényleg az az eszményi hely s mi az a szilánk, és hogyan kerül a Fldre GARZ LSZL fantáziájának sem a tér, sem az id nem szabhat határokat. A szerz fordulatokban gazdag kalandos sci-fi trténete új izgalmas világokba repíti az olvasót.

Lauren Hope a fiatal, gyönyör?, és céltudatos n? minden kétséget kizáróan hisz benne. Két nagy álma van: sikeres író szeretne lenni, és meg akarja ismerni az igaz szerelmet, melyr?l a nagy könyvekben írnak. Egy nap messzire utazik abban a reményben, hogy fájdalmait maga mögött hagyhatja. Akkor még nem is sejti, hogy ez az utazás alapjaiban változtatja meg az életét. Távol otthonától a véletlennek köszönhet?en megismerkedik egy titokzatos, jókép? zenésszel. Dylan Duprés, a biztonságot sugárzó férfi, Lauren álmainak lehetséges megvalósítója, egyben minden probléma forrása. Vajon milyen hatással lesz Lauren életére ennek a rejtélyes férfinek a felbukkanása? Elképzelhet?, hogy mindkét álma valóra válik? És ha választania kell? Zsarnai Beáta - a N?k Lapjához tartozó Cafeblog kiemelt bloggerének - els? regénye a sors hatalmáról.

What is the magic of pastoral Greece? What is it that gives to you a sensation of being gently released from the cares of life and the boredom of modern civilization, with its often unmeaning complications, its unnecessary luxuries, its noisy self-satisfactions? This is not the tremendous, the spectacular release of the desert, an almost savage tearing away of bonds. Nothing in the Greece I saw is savage; scarcely anything is spectacular. But, oh, the bright simplicity of the life and the country along the way to Marathon! It was like an early world. One looked, and longed to live in those happy woods like the Turkish Gipsies. Could life offer anything better? The pines are small, exquisitely shaped, with foliage that looks almost as if it had been deftly arranged by a consummate artist. They curl over the slopes with a lightness almost of foam cresting a wave. Their color is quite lovely. The ancient Egyptians had a love color: well, the little pine-trees of Greece are the color of happiness. You smile involuntarily when you see them. And when, descending among them, you are greeted by the shining of the brilliant-blue sea, which stretches along the edge of the plain of Marathon, you know radiance purged of fierceness.? The road winds down among the pines till, at right angles to it, appears another road, or rough track just wide enough for a carriage. This leads to a large mound which bars the way. Upon this mound a habitation was perched. It was raised high above the ground upon a sort of tripod of poles. It had yellow walls of wheat, and a roof and floor of brushwood and maize. A ladder gave access to it, and from it there was a wide outlook over the whole crescent-shaped plain of Marathon. This dwelling belonged to a guardian of the vineyards, and the mound is the tomb of those who died in the great battle. PICTURESQUE DALMATIA ? Chapter I: PICTURESQUE DALMATIA IN AND NEAR ATHENS ? Chapter II: IN AND NEAR ATHENS THE ENVIRONS OF ATHENS ? Chapter III: THE ENVIRONS OF ATHENS DELPHI AND OLYMPIA ? Chapter IV: DELPHI AND OLYMPIA IN CONSTANTINOPLE ? Chapter V: IN CONSTANTINOPLE STAMBOUL, THE CITY OF MOSQUES ? Chapter VI: STAMBOUL, THE CITY OF MOSQUE

Books of instruction in the practice of painting have rarely been successful. Chiefly because they have been too narrow in their point of view, and have dealt more with recipes than with principles. It is not possible to give any one manner of painting that shall be right for all men and all subjects. To say "do thus and so" will not teach any one to paint. But there are certain principles which underlie all painting, and all schools of painting; and to state clearly the most important of these will surely be helpful, and may accomplish something. It is the purpose of this book to deal practically with the problems which are the study of the painter, and to make clear, as far as may be, the principles which are involved in them. I believe that this is the only way in which written instruc-tion on painting can be of any use. It is impossible to understand principles without some statement of theory; and a book in order to be practical must therefore be to some extent theoretical. I have been as concise and brief in the theoretical parts as clearness would permit of, and I trust they are not out of proportion to the practical parts. Either to paint well, or to judge well of a painting, requires an understanding of the same things: namely, the theoretical standpoint of the painter; the technical problems of color, composition, etc.; and the practical means, processes, and materials through which and with which these are worked out. It is obvious that one cannot become a good painter without the ability to know what is good painting, and to prefer it to bad painting. Therefore, I have taken space to cover, in some sort, the whole ground, as the best way to help the student towards becoming a good painter. If, also, the student of pictures should find in this book what will help him to appreciate more truly and more critically, I shall be gratified. There is a false implication in the saying that "a poor workman blames his tools." It is not true that a good workman can do good work with bad tools. On the contrary, the good workman sees to it that he has good tools, and makes it a part of his good workmanship that they are in good condition. In painting there is nothing that will cause you more trouble than bad materi-als. You can get along with few materials, but you cannot get along with bad ones. That is not the place to economize. To do good work is difficult at best. Econo-mize where it will not be a hindrance to you. Your tools can make your work harder or easier according to your selection of them. The relative cost of good and bad materials is of slight importance compared with the relative effect on your work.The way to economize is not to get anything which you do not need. Save on the non-essentials, and get as good a quality as you can of the essentials. Save on the number of things you get, not on the quantity you use. You must feel free in your use of material. There is nothing which hampers you more than parsimony in the use of things needful to your painting. If it is worth your while to paint at all, it is worth your while to be generous enough with yourself to insure ordinary freedom of use of material.The essentials of painting are few, but these cannot be dispensed with. Put it out of your mind that any one of these five things can be got along without:—You must have something to paint on, canvas or panel. Have plenty of these.

El?sz?r futni tanítanak meg. Ez mindennek az alapja minden hadseregben szerte a világon. Megtanulsz futni, megtanulod bírni. Hegynek fel-le. Futsz erd?ben, tó- és folyóparton, futsz sportpályán. Együtt a szakasszal, és amikor valaki nem bírja és lemarad, nyomod a fekv?támaszt. Majd ha megérkezett, újra futsz.Ha már tudsz futni, van mire építeni a t?bbit. Megtanítanak, hogy bánj a fegyverrel, hogyan élesítsd a gránátot, vezess harcjárm?vet és telepíts m?szaki akadályt. De arra nem tanítanak meg, hogy amikor évekkel kés?bb a háború után, emlékeidt?l verejtékben úszva egyedül ébredsz jéghideg ágyadban, azt hogyan dolgozd fel. Amikor olyan s?tét az éj hajnali háromkor, hogy még az utcáról besz?r?d? lámpa fénye se hoz világosságot, amikor már rég kialudt az a mécses, amit a halott bajtársaid emlékére gyújtasz minden este. Akkor hiába tanítottak meg futni. Amikor arra ébredsz, hogy skorpiók vannak az ágyadban, és hallod az ellenség suttogását, mintha csak méterekre lennének t?led a l?vészárokban. Amikor minden olyan csendes, hogy már mar ez a hangtalanság. Akkor már nincs hova futnod. ?vek után rád?bbensz, hogy meg kell állnod és szembenézned a múltaddal. Mindennel, amit tettél, vagy nem tettél. ?n, mintha gyóntam volna, megírtam ezt a k?nyvet. Elszámoltam magammal, mert megtanultam egy fontos dolgot: a lelkedért csak te felelsz! Ezt senkinek se tanították meg. Erre nekünk kellett ráj?nnünk.

Jonas Lie is sufficiently famous to need but a very few words of introduction. Ever since 1870, when he made his reputation by his first novel, "Den Fremsynte," he has been a prime favourite with the Scandinavian public, and of late years his principal romances have gone the round of Europe. He has written novels of all kinds, but he excels when he describes the wild seas of Northern Norway, and the stern and hardy race of sail-ors and fishers who seek their fortunes, and so often find their graves, on those dangerous waters. Such tales, for instance, as "Tremasteren Fremtid," "Lodsen og hans Hustru," "Gaa Paa!" and "Den Fremsynte" are unique of their kind, and give far truer pictures of Norwegian life and character in the rough than anything that can be found elsewhere in the literature. Indeed, Lie's skippers and mates are as superior to Kjelland's, for instance, as the peasants of Jens Tvedt (a writer, by the way, still unknown beyond his native land) are superior to the much-vaunted peasants of Bj?rnstjerne Bj?rnson. But it is when Lie tells us some of the wild legends of his native province, Nordland, some of the grim tales on which he himself was brought up, so to speak, that he is perhaps most vivid and enthralling. The folk-lore of those lonely sub-arctic tracts is in keeping with the savagery of nature. We rarely, if ever, hear of friendly elves or companionable gnomes there. The supernatural beings that haunt those shores and seas are, for the most part, malignant and malefic. They seem to hate man. They love to mock his toils, and sport with his despair. In his very first romance, "Den Fremsynte," Lie relates two of these weird tales (Nos. 1 and 3 of the present selection). Another tale, in which many of the superstitious beliefs and wild imaginings of the Nordland fishermen are skilfully grouped together to form the background of a charming love-story, entitled "Finn Blood," I have borrowed from the volume of "Fort?llinger og Skildringer," published in 1872. The re-maining eight stories are selected from the book "Trold," which was the event of the Christmas publishing season at Christiania in 1891. Last Christmas a second series of "Trold" came out, but it is distinctly inferior to the former one. TALES: THE FISHERMAN AND THE DRAUGJACK OF SJOHOLM AND THE GAN-FINNTUG OF WAR."THE EARTH DRAWS"THE CORMORANTS OF ANDVAERISAAC AND THE PARSON OF BRONOTHE WIND-GNOMETHE HULDREFISHFINN BLOODTHE HOMESTEAD WESTWARD IN THE BLUE MOUNTAINS"IT'S ME."

Since my return to liberty, I have not failed to perceive the increasing interest throughout the Northern States, in regard to the subject of Slavery. Works of fiction, professing to portray its features in their more pleasing as well as more repugnant aspects, have been circulated to an extent unprecedented, and, as I understand, have created a fruitful topic of comment and discussion.I can speak of Slavery only so far as it came under my own observation--only so far as I have known and experienced it in my own person. My object is, to give a candid and truthful statement of facts: to repeat the story of my life, without exaggeration, leaving it for others to determine, whether even the pages of fiction present a picture of more cruel wrong or a severer bondage.As far back as I have been able to ascertain, my ancestors on the paternal side were slaves in Rhode Island. They belonged to a family by the name of Northup, one of whom, removing to the State of New York, settled at Hoosic, in Rensselaer county. He brought with him Mintus Northup, my father. On the death of this gentleman, which must have occurred some fifty years ago, my father became free, having been emancipated by a direction in his will.Henry B. Northup, Esq., of Sandy Hill, a distinguished counselor at law, and the man to whom, under Providence, I am indebted for my present liberty, and my return to the society of my wife and children, is a relative of the family in which my forefathers were thus held to service, and from which they took the name I bear. To this fact may be attributed the persevering interest he has taken in my behalf.

Bir psikanalist olmas? sebebiyle Fromm, dü?ünce te-mellerini ?nemli derecede Freud dü?üncesi üzerine oturtmu?tur. Ancak Freud’un ortaya koydu?u klasik psikanalizi kendine g?re yorumlam??, analizlerinde kültürel ve sosyal fakt?rleri, etkin bi?imde kullanm??t?r. Freud’un temel kavramlar?, Fromm dü?üncesinde de ?nemli bir yer i?gal etmi?tir. O, bu kavramlar? aynen kullanmakla birlikte, Freud’un eksik b?rakt??? y?nlerini, analitik bir ?ekilde ortaya koymaya ?al??m??t?r.     ???NDEK?LER  Eric Fromm'un Ki?ilik Kuram? FROMM’a G?RE E??TL?K. ??güdüler ve ?nsan Tutkular? PS?KANAL?Z?N BUNALIMI.SEVG? KURAMISEVG? NESNELER? SEVG? VE ?A?DA? BATI TOPLUMUNDA SEVG?N?N ??K???.SEVG?N?N UYGULANMASI   ?nsan sevmeyi ??renerek yeniden di?er insanlarla birle?ir ya da toplumun otoritesine uyarak güven kazanabilir. ?nsan?n ?eli?kisi; hem do?an?n bir par?as? olmas? hem de ondan kopuk olmas?; hem insan hem de hayvan olmas?ndan kaynaklan?r. Hayvan olarak doyurulmas? gereken fizyolojik ?zellikleri vard?r. ?nsan olaraksa ak?l yürütebilir, benli?inin bilincindedir. ?nsan?n psi?esini anlaman?n yolu onun var olu?undan kaynaklanan gereksinimlerini ??zümleyebilmeye dayal?d?r  ?nsan?n var olu?undan kaynaklanan gereksinimler: 1. ?li?ki Gereksinimi; ?nsan, insan olma u?runa do?adan kopmu?tur. ?yleyse do?a ile olan birincil beraberli?inden kopmu?tur. Hayvan do?a ile ba? edebilecek güce sahiptir. Oysa insan imgeleme ve dü?ünce gücüne sahip olup do?a ile yak?n ve ba??ml?l??a dayanan ili?kisini yitirmi?tir. ?nsan?n kendi ili?kilerini kurabilmesi i?in büyük bir ?aba harcamas? gerekir. Doyum sa?layabilmesi i?in de üremeye y?nelik bir sevgiye ihtiyac? vard?r. Bu tür bir sevgi ise kar??l?kl? sorumluluk, sayg?, ?zen ve anlay?? gerektirir.  2. A?k?n Olma Gereksinimi; ?nsan a?k?n olmaya zorlan?r ?ünkü hayvans? do?as?n?n üstüne ??kmak, herhangi bir varl?k olmak yerine yarat?c? bir varl?k olmak gereksinimindedir. ?nsan?n yarat?c? dürtüleri engellendi?i zaman y?k?c? olur. Sevgi ve nefret kar??t dürtüler de?ildir. ?kisi de insan?n hayvan do?as?n? a?abilme ?abas?ndan kaynaklan?r. Hayvan ne sevebilir ne de nefret edebilir. Oysa insan hem sevebilir em de nefret edebilir.  3. ?nsan do?al k?kenini arar; ?nsan dünyan?n tamamlay?c? bir par?as? oldu?unu ve bir yere ait oldu?unu hissetmek ister. ?ocukken anne-babas?na ait hisseder. Ancak geli?tik?e bu duygunun ortadan kalkmas? gerekir. (Yoksa tehlikeli sonu?lar do?urabilir. ) ?nsan kendisine en fazla doyum sa?layan ve en sa?l?kl? ait olma duygular?n? di?er insanlarla dost?a duygular ya?ayarak sa?lar.  4. Ki?isel bir kimli?e sahip olmak ister; Bazen birey yarat?c? gücünü kullanarak amac?na ula?amaz. O zaman bir grup ya da bir ba?kas? ile ?zde?le?erek farkl?l?k kazanabilir. B?yle durumlarda kimlik duygusu birisi olmaktan de?il, birine it olmaktan kaynaklan?r.  5. Her birey bir ba?vuru ?er?evesine ihtiya? duyar; Asl?nda bireyin i?inde ya?ad??? dünyay? tutarl? bir bi?imde alg?layabilmesini sa?lar. ?er?eve mant?kl? ya da mant?ks?z olabilir. ?lk ba?vuru ?er?evesi, ailesidir.   Fromm’a g?re bu gereksinimler insana ?zgüdür, hayvanlarda bulunmaz. Ayr?ca bu gereksinimler insanlar?n belirtmeleri g?zlenerek anla??lmaz. Asl?nda bu gereksinimler insan?n evrimi boyunca insan?n do?as?nda olu?mu?tur. Bu gereksinimlerin belirtilmesi, insan?n i?sel yetilerini tan?ma yollar? bireyin i?inde ya?ad??? toplumun düzenlemeleri taraf?ndan belirlenir.   

Red Eve was written in the year 1911 by Henry Rider Haggard. This book is one of the most popular novels of Henry Rider Haggard, and has been translated into several other languages around the world.This book is published by Booklassic which brings young readers closer to classic literature globally.

Minden szervezet úgy született, hogy valakik megalapították. Az emberi civilizáció is csak egy szervezet, és mindaz igaz rá, ami igaz a t?bbi nagy szervezetre. Az emberiség t?rténelmének legnagyobb titka, hogy miként keletkezett a civilizáció, kik alapították, milyen szabályokat k?vetve épült fel, és hogyan m?k?dik valójában. Ez olyan hatalmas titok, amelyr?l egyetlen szó sem esik az írott t?rténelemben, és amelynek létét a t?rténészek még csak fel sem tételezték. A t?rténelem hajnalán a civilizációt egy csoport hozta létre. A civilizáció úgy épül fel, hogy k?zpontilag irányítható legyen, vagyis oly módon van megszervezve, hogy az emberiséget egy sz?k érdekcsoport kontroll alatt tarthassa. Kívülálló soha nem ismerhette meg e társaságot, és az emberiségen uralkodó kaszt tagjai k?zül soha senki nem lett áruló. Egészen mostanáig.

A Tale of Three Lions was written in the year 1887 by Henry Rider Haggard. This book is one of the most popular novels of Henry Rider Haggard, and has been translated into several other languages around the world.This book is published by Booklassic which brings young readers closer to classic literature globally.

Poe a világ egyik legismertebb és legnagyobb hatású elbeszél?je, ?A holló” cím?, magyarra is t?bbsz?r lefordított k?ltemény szerz?je. Novellái k?z?tt megtalálhatjuk a fantasztikus irodalom, a detektívt?rténet, a lélektani rémt?rténet szinte minden alaptípusát. K?tetünk ezekb?l az írásaiból ad válogatást.

Bár témája miatt a Charles Dickens regényét feldolgozó filmes adaptációkat általában karácsony táján szokták játszani, mi azt ajánljuk, hogy bármikor vegyék kézbe ezt a t?rténetet. Mi Mikes Lajos klasszikus fordításában adjuk k?zre.

A hetvenes évek elején, Buenos Aires tartomány egyik kisvárosában meg?lték Tony Duránt. Tony, a sármos, rejtélyes idegen egy New Jerseyben nevelkedett Puerto Ricó-i szerencsevadász. Míg élt, az érdekl?dés k?zéppontjában állt, volt, aki csodálta, más figyelte minden lépését. ? volt a gy?ny?r? és kül?nleges Belladona ikerlányok szeret?je, az ?reg Belladonának, a vidék egyik leggazdagabb urának a bizalmasa. A b?ntényt k?vet?en a maga módján mindenki a tettes után nyomoz, ugyanakkor az esettel kapcsolatba hozott figurákon keresztül az olvasó el?tt feltárul a korabeli argentin társadalom minden ellentmondásossága, s kiderül, hogy a társadalmi-politikai visszásságok - korrupció, f?ldspekuláció, feketegazdaság - ágyaztak meg a gyilkosságnak. ?s hogy mi az igazság? Erre a kérdésre - a korrupt államügyészen kívül - Croce rend?rf?n?k és Luca Belladona t?nkrement gyártulajdonos, valamint a f?városi tudósító, Emilio Renzi keresi a választ. Az igazság azonban sokarcú, mély filozófiai fogalom. Piglia regénye árulásokról és piszkos üzletekr?l, egy ártatlan és egy igazi b?n?sr?l, szenvedélyekr?l és csapdákról szól. De leginkább az igazság viszonylagosságáról. Ricardo Piglia a kortárs argentin prózairodalom legkimagaslóbb írója, aki a regényeiben felvázolt eszmékkel, lebilincsel? ábrázolásmódjával, karakterteremt? m?vészetével kiérdemelte, hogy a kritika Borges méltó utódának tartsa.

To my thinking, all modern English books on the Devil and his works are unsatisfactory. They all run in the same groove, give the same cases of witchcraft, and, moreover, not one of them is illustrated. I have endeavoured to remedy this by localizing my facts, and by reproducing all the engravings I could find suitable to my purpose. I have also tried to give a succinct account of demonology and witchcraft in England and America, by adducing authorities not usually given, and by a painstaking research into old cases, carefully taking everything from original sources, and bringing to light very many cases never before republished. For the benefit of students, I have given—as an Appendix—a list of the books consulted in the preparation of this work, which, however, the student must remember is not an exhaustive bibliography on the subject, but only applies to this book, whose raison d’être is its localization. The frontispiece is supposed to be the only specimen of Satanic caligraphy in existence, and is[Pg vi] taken from the ‘Introductio in Chaldaicam Linguam,’ etc., by Albonesi (Pavia, 1532). The author says that by the conjuration of Ludovico Spoletano the Devil was called up, and adjured to write a legible and clear answer to a question asked him. Some invisible power took the pen, which seemed suspended in the air, and rapidly wrote what is facsimiled. The writing was given to Albonesi (who, however, confesses that no one can decipher it), and his chief printer reproduced it very accurately. I am told by experts that in some of the characters may be found a trace of Amharic, a language spoken in its purity in the province of Amhara (Ethiopia), and which, according to a legend, was the primeval language spoken in Eden. JOHN ASHTON. CHAPTER IUniversal Belief in the Personality of the Devil, as portrayed by the British Artist—Arguments in Favour of his Personality—Ballad—‘Terrible and Seasonable Warning to Young Men.’ The belief in a good and evil influence has existed from the earliest ages, in every nation having a religion. The Egyptians had their Typho, the Assyrians their Ti-a-mat (the Serpent), the Hebrews their Beelzebub, or Prince of Flies,[1] and the Scandinavians their Loki. And many religions teach that the evil influence has a stronger hold upon mankind than the good influence—so great, indeed, as to nullify it in a large degree. Christianity especially teaches this: ‘Enter ye by the narrow gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it.’ This doctrine of the great power of the Devil, or evil influence over man, is preached from every pulpit, under every form of Christianity, throughout the world; and although at the present time it is only confined to the greater moral power of the Devil over man, at an earlier period it was an article of belief that he was able to exercise a greater physical power. This was coincident with a belief in his personality; and it is only in modern times that that personality takes an alluring form. In the olden days the Devil was always depicted as ugly and repulsive as the artist could represent him, and yet he could have learned a great deal from the modern Chinese and Japanese. The ‘great God Pan,’ although he was dead, was resuscitated in order to furnish a type for ‘the Prince of Darkness’; and, accordingly, he was portrayed with horns, tail and cloven feet, making him an animal, according to a mot attributed to Cuvier, ‘graminivorous, and decidedly ruminant’; while, to complete his classical ensemble, he was invested with the forked sceptre of Pluto, only supplemented with another tine.

The third novel, The Vicomte de Bragelonne (serialized October, 1847—January, 1850), has enjoyed a strange history in its English translation. It has been split into three, four, or five volumes at various points in its history. The five-volume edition generally does not give titles to the smaller portions, but the others do. In the three-volume edition, the novels are entitled The Vicomte de Bragelonne, Louise de la Valliere, and The Man in the Iron Mask. For the purposes of this etext, I have chosen to split the novel as the four-volume edition does, with these titles: The Vicomte de Bragelonne, Ten Years Later, Louise de la Valliere, and The Man in the Iron Mask. In the first three etexts: The Vicomte de Bragelonne (Etext 2609): It is the year 1660, and D'Artagnan, after thirty-five years of loyal service, has become disgusted with serving King Louis XIV while the real power resides with the Cardinal Mazarin, and has tendered his resignation. He embarks on his own project, that of restoring Charles II to the throne of England, and, with the help of Athos, succeeds, earning himself quite a fortune in the process. D'Artagnan returns to Paris to live the life of a rich citizen, and Athos, after negotiating the marriage of Philip, the king's brother, to Princess Henrietta of England, likewise retires to his own estate, La Fere. Meanwhile, Mazarin has finally died, and left Louis to assume the reigns of power, with the assistance of M. Colbert, formerly Mazarin's trusted clerk. Colbert has an intense hatred for M. Fouquet, the king's superintendent of finances, and has resolved to use any means necessary to bring about his fall. With the new rank of intendant bestowed on him by Louis, Colbert succeeds in having two of Fouquet's loyal friends tried and executed. He then brings to the king's attention that Fouquet is fortifying the island of Belle-Ile-en-Mer, and could possibly be planning to use it as a base for some military operation against the king. Louis calls D'Artagnan out of retirement and sends him to investigate the island, promising him a tremendous salary and his long-promised promotion to captain of the musketeers upon his return. At Belle-Isle, D'Artagnan discovers that the engineer of the fortifications is, in fact, Porthos, now the Baron du Vallon, and that's not all. The blueprints for the island, although in Porthos's handwriting, show evidence of another script that has been erased, that of Aramis. D'Artagnan later discovers that Aramis has become the bishop of Vannes, which is, coincidentally, a parish belonging to M. Fouquet. Suspecting that D'Artagnan has arrived on the king's behalf to investigate, Aramis tricks D'Artagnan into wandering around Vannes in search of Porthos, and sends Porthos on an heroic ride back to Paris to warn Fouquet of the danger. Fouquet rushes to the king, and gives him Belle-Isle as a present, thus allaying any suspicion, and at the same time humiliating Colbert, just minutes before the usher announces someone else seeking an audience with the king. Ten Years Later (Etext 2681): As 1661 approaches, Princess Henrietta of England arrives for her marriage, and throws the court of France into complete disorder. The jealousy of the Duke of Buckingham, who is in love with her, nearly occasions a war on the streets of Le Havre, thankfully prevented by Raoul's timely and tactful intervention. After the marriage, though, Monsieur Philip becomes horribly jealous of Buckingham, and has him exiled. Before leaving, however, the duke fights a duel with M. de Wardes at Calais. De Wardes is a malicious and spiteful man, the sworn enemy of D'Artagnan, and, by the same token, that of Athos, Aramis, Porthos, and Raoul as well. Both men are seriously wounded, and the duke is taken back to England to recover. Raoul's friend, the Comte de Guiche, is the next to succumb to Henrietta's charms, and Monsieur obtains his exile as well, though De Guiche soon effects a reconciliation.

Кра?на стр?мко летить у пр?рву: моторошна криза охоплю? вс? царини людського життя. Псевдовчен? наполегливо пропагують: мислення – це ?люз?я, пошук будь-якого сенсу – абсурд, ? зрештою уряд оголошу? моратор?й на розум. Талано- вит? п?дпри?мц? безсл?дно зникають, кидаючи сво? виробництво напризволяще або знищуючи його. Головн? геро? роману – Да?н? Та??арт ? Генк Р?арден – в?дчайдушно намагаються в?двернути катастрофу. Да?н? переконана, що в кра?н? з’явився та?м- ничий Руйн?вник, ц?ль якого – крах економ?ки ? тотальна деградац?я людей. Ж?нка не покида? над?? в?дтворити досконалий двигун, але перспективний молодий нау- ковець, який погодився допомогти ?й, в?дмовля?ться працювати на благо нев?глас?в. Да?н? не хоче в?дмовлятися в?д свого задуму, тож ?де на зустр?ч з? знев?реним до- сл?дником, а в дороз? знайомиться з волоцюгою. Свого часу в?н працював там, де й зародилося ?чисте зло?, яке зараз пожира? кра?ну… Друга частина роману м?стить блискуч? св?тоглядн? монологи, вкладен? в уста Франциско Д’Анкон?? та Генка Р?ардена.

In 1888 a client, Mary Morstan, comes with two puzzles for Holmes. The first is the disappearance of her father Captain Arthur Morstan in December 1878 and the second is that she has received 6 pearls in the mail from an anonymous benefactor once a year since 1882, since she answered an anonymous newspaper query inquiring for her. With the last pearl she has received a letter remarking that she has been a wronged woman and asks for meeting. Holmes takes the case and soon discovers that Major Sholto — Morstan's only friend who had denied seeing Morstan — had died in 1882 and that within a short span of time Mary began to receive the pearls, implying a connection. The only clue Mary can give Holmes is a map of a fortress with the names of Jonathan Small and three Sikhs, who are named Dost Akbar, Abdullah Khan, and Mahomet Singh. Holmes, Watson, and Mary meet Thaddeus Sholto, the son of the late Major Sholto and Capt Morstan's Army friend who has sent her the pearls. Thaddeus remarks that his father had a paranoid fear of one-legged men and confirms that Mary's father had seen the Major the night he died. That night, in a quarrel about an Agra Treasure, Morstan — who was in weak health — suffered a heart attack. Not wanting to bring attention to the object of the quarrel to public notice, Sholto disposed of the body and hid the treasure. However his own health became worse when he received a letter from India. Dying, he called his two sons and confessed to Morstan's death and was about to divulge the location of the treasure when he suddenly cried "Keep him out!". The puzzled sons glimpsed a face in the window but the only trace was a single footstep in the dirt. On their father's body is a note reading "The Sign of Four". Both brothers quarreled over whether a legacy should be left to Mary Morstan and Thaddeus left his brother Bartholomew, taking a chaplet and sending its pearls to Mary. The reason he sent the letter is that Bartholomew has found the treasure and possibly Thaddeus and Mary might confront him for a division of it. Bartholomew is found dead in his home from a poison dart and the treasure is missing. While the police wrongly take Thaddeus in as a suspect Holmes deduces that there are two persons involved in the murder: a one-legged man, Jonathan Small, as well as another "small" accomplice. He traces them to a boat landing where Small has hired a launch named the Aurora. With the help of his Baker Street Irregulars and his own disguise Holmes traces the launch. In a Police launch Holmes and Watson chase the Aurora and capture it but in the process end up killing the "small" companion after he attempts to kill Holmes with a poisoned dart shot from a blow-pipe. Small tries to escape but is captured. However the iron treasure box is empty; Small claims to have dumped the treasure over the side during the chase.

The book's protagonist is an English scientist and gentleman inventor living in Richmond, Surrey in Victorian England, and identified by a narrator simply as the Time Traveller. The narrator recounts the Traveller's lecture to his weekly dinner guests that time is simply a fourth dimension, and his demonstration of a tabletop model machine for travelling through it. He reveals that he has built a machine capable of carrying a person, and returns at dinner the following week to recount a remarkable tale, becoming the new narrator.In the new narrative, the Time Traveller tests his device with a journey that takes him to A.D. 802,701, where he meets the Eloi, a society of small, elegant, childlike adults. They live in small communities within large and futuristic yet slowly deteriorating buildings, doing no work and having a frugivorous diet. His efforts to communicate with them are hampered by their lack of curiosity or discipline, and he speculates that they are a peaceful communist society, the result of humanity conquering nature with technology, and subsequently evolving to adapt to an environment in which strength and intellect are no longer advantageous to survival. Returning to the site where he arrived, the Time Traveller is shocked to find his time machine missing, and eventually works out that it has been dragged by some unknown party into a nearby structure with heavy doors, locked from the inside, which resembles a Sphinx. Later in the dark, he is approached menacingly by the Morlocks, ape-like troglodytes who live in darkness underground and surface only at night. Within their dwellings he discovers the machinery and industry that makes the above-ground paradise possible. He alters his theory, speculating that the human race has evolved into two species: the leisured classes have become the ineffectual Eloi, and the downtrodden working classes have become the brutish light-fearing Morlocks. Deducing that the Morlocks have taken his time machine, he explores the Morlock tunnels, learning that they feed on the Eloi. His revised analysis is that their relationship is not one of lords and servants but of livestock and ranchers. The Time Traveller theorizes that intelligence is the result of and response to danger; with no real challenges facing the Eloi, they have lost the spirit, intelligence, and physical fitness of humanity at its peak. Meanwhile, he saves an Eloi named Weena from drowning as none of the other Eloi take any notice of her plight, and they develop an innocently affectionate relationship over the course of several days. He takes Weena with him on an expedition to a distant structure that turns out to be the remains of a museum, where he finds a fresh supply of matches and fashions a crude weapon against Morlocks, whom he fears he must fight to get back his machine. He plans to take Weena back to his own time. Because the long and tiring journey back to Weena's home is too much for them, they stop in the forest, and they are then overcome by Morlocks in the night, and Weena faints. The Traveller escapes only when a small fire he had left behind them to distract the Morlocks catches up to them as a forest fire; Weena is presumably lost in the fire, as are the Morlocks. The Morlocks use the time machine as bait to ensnare the Traveller, not understanding that he will use it to escape. He travels further ahead to roughly 30 million years from his own time. There he sees some of the last living things on a dying Earth, menacing reddish crab-like creatures slowly wandering the blood-red beaches chasing butterflies in a world covered in simple lichenous vegetation. He continues to make short jumps through time, seeing Earth's rotation gradually cease and the sun grow larger, redder, and dimmer, and the world falling silent and freezing as the last degenerate living things die out.

Through the Looking-Glass, and What Alice Found There (1871) is a novel by Lewis Carroll (Charles Lutwidge Dodgson), the sequel to Alice's Adventures in Wonderland (1865). The themes and settings of Through the Looking-Glass make it a kind of mirror image of Wonderland: the first book begins outdoors, in the warm month of May (4 May), uses frequent changes in size as a plot device, and draws on the imagery of playing cards; the second opens indoors on a snowy, wintry night exactly six months later, on 4 November (the day before Guy Fawkes Night), uses frequent changes in time and spatial directions as a plot device, and draws on the imagery of chess. In it, there are many mirror themes, including opposites, time running backwards, and so on. Short Summary: Alice is playing with a white kitten (whom she calls "Snowdrop") and a black kitten (whom she calls "Kitty")—the offspring of Dinah, Alice's cat in Alice's Adventures in Wonderland—when she ponders what the world is like on the other side of a mirror's reflection. Climbing up on the fireplace mantel, she pokes at the wall-hung mirror behind the fireplace and discovers, to her surprise, that she is able to step through it to an alternative world. In this reflected version of her own house, she finds a book with looking-glass poetry, "Jabberwocky", whose reversed printing she can read only by holding it up to the mirror. She also observes that the chess pieces have come to life, though they remain small enough for her to pick up. Upon leaving the house (where it had been a cold, snowy night), she enters a sunny spring garden where the flowers have the power of human speech; they perceive Alice as being a "flower that can move about." Elsewhere in the garden, Alice meets the Red Queen, who is now human-sized, and who impresses Alice with her ability to run at breathtaking speeds. This is a reference to the chess rule that queens are able to move any number of vacant squares at once, in any direction, which makes them the most "agile" of pieces. The Red Queen reveals to Alice that the entire countryside is laid out in squares, like a gigantic chessboard, and offers to make Alice a queen if she can move all the way to the eighth rank/row in a chess match. This is a reference to the chess rule of Promotion. Alice is placed in the second rank as one of the White Queen's pawns, and begins her journey across the chessboard by boarding a train that literally jumps over the third row and directly into the fourth rank, thus acting on the rule that pawns can advance two spaces on their first move.