An energetic, witty collection of stories where the supernatural meets the anomalies of everyday life--deception, infidelity, lost cats, cute memes, amateur pornography, and more. There are analogies between being female and being left-handed, I think, or being an animal. A woman answers a Craigslist ad (to write erotic diaries for money). A woman walks onto a tennis court (from her home at the bottom of the ocean). A woman goes to the supermarket and meets a friend's husband (who happens to be an immortal demon). A woman goes for a run (and accidentally time travels). Cosmogony takes accounts of so-called normal life and mines them for inconsistencies, deceptions, and delights. Incorporating a virtuosic range of styles and genres (Wikipedia entry, phone call, physics equation, encounters with the supernatural), these stories reveal how the narratives we tell ourselves and believe are inevitably constructed, offering a glimpse of the structures that underlie and apparently determine human existence.

Ancient Greek Cosmogony is the first detailed, comprehensive account of ancient Greek theories of the origins of the world. It covers the period from 800 BC to 600 AD, beginning with myths concerning the creation of the world; the cosmogonies of all the major Greek and Roman thinkers; and the debate between Greek philosophical cosmogony and early Christian views. It argues that Greeks formulated many of the perennial problems of philosophical cosmogony and produced philosophically and scientifically interesting answers. The atomists argued that our world was one among many worlds, and came about by chance. Plato argued that it is unique, and the product of design. Empedocles and the Stoics, in quite different ways, argued that there was an unending cycle whereby the world is generated, destroyed and generated again. Aristotle on the other hand argued that there was no such thing as cosmogony, and the world has always existed. Reactions to, and developments of, these ideas are traced through Hellenistic philosophy and the debates in early Christianity on whether God created the world from nothing or from some pre-existing chaos. The book examines issues of the origins of life and the elements for the ancient Greeks, and how the cosmos will come to an end. It argues that there were several interesting debates between Greek philosophers on the fundamental principles of cosmogony, and that these debates were influential on the development of Greek philosophy and science.

Explanation of two diagrams from Isis Unveiled, herewith redrawn by Philaletheians, representing the chaotic and the formative periods before and after our universe began to be evolved. A side-by-side comparison of the Hindu and Chaldean Doctrines indicates that the esoteric Brahmanical, Buddhistic, and Chaldean standpoints agree in every respect with the evolutionary theory of modern science.

A work entitled the "Book of Giants" figures in every list of the Manichaean "canon" preserved from antiquity. Both the nature of this work and the intellectual baggage of the third-century Persian prophet to whom it is ascribed remained unknown to scholars until 1943, when fragments of several Middle Iranian versions of the Book of Giants were published by W. B. Henning. Twenty-eight years later, at Qumran, J. T. Milik discovered several copies of a fragmentary Aramaic work which is unquestionably the precursor of the later Manichaean recension. One other important work, Mani's "autobiography," the so-called Cologne Mani Codex, was brought to scholarly attention in 1970 with evidence that Mani spent his youth among the Elchasaites, a Judeo-Christian sect that observed the Sabbath, strict dietary laws, and rigorous purification practices. Although leading Orientalists of the nineteenth and twentieth centuries have consistently stressed the Iranian component in Mani's thought, Reeves argues, in the light of evidence drawn from the above-mentioned discoveries and from a rich panorama of other textual sources, that the fundamental structure of Manichaean cosmogony is ultimately indebted to Jewish exegetical expansions of Genesis 6:1-4. Reeves begins with an examination of the ancient testimonies about the contents of Mani's Book of Giants. Then, using documents from Second Temple Judaism, classical Gnostic literature, Christian and Muslim heresiological reports, Syriac texts, and Manichaean writings, he provides a detailed analysis of both the Qumran and Manichaean rescensions of the work, demonstrating additional interdependencies and suggesting new narrative arrangements. He addresses a series of quotations from an unnamed Manichaean source found in a paschal homily of the sixth-century Monophysite patriarch Severus of Antioch and a narrative from Thoeodore bar Konai. In sum, Reeves demonstrates that the motifs of Jewish Enochic literature, in particular those of the story of the Watchers and Giants, form the skeletal structure of Mani's cosmological teachings, and that Chapters 1 to 11 of Genesis fertilized Near Eastern thought, even to the borders of India and China.

In 1925 the influential Dutch anthropologist W. H. Rassers posed the question of the relationship of myth to ritual, taking as his case study the Javanese myth of the birth of the man-eating demon, Kala. The light shed by this myth, and its re-enactment, on the social morphology of Java was immediately the subject of debate among students of Javanese culture. Stephen C. Headley translates and studies ritual and myth in their variant forms. He expands illuminatingly upon Rasser's general proposition, that the movement from cosmogony to exorcism founds fundamental social forms within which values circulate in Javanese society. Richly detailed descriptions confirm the permanence of these networks of circulating values in modern-day Java, and their persistence in the face of contemporary individualism.

Walter Clyde Curry, a well-known student of Milton, analyzes the origins and unique construction of the grand stage upon which Milton presents the drama of human destiny in Paradise Lost. Through close examination of four entities—Heaven of Heavens, Hell,