Yumi is a fun-loving schoolgirl with a deadly fate: she was born with a curse, and now something wicked her way comes.

Yumi is a fun-loving schoolgirl with a deadly fate: she was born with a curse, and now something wicked her way comes.

This first full-scale study of the Evil Eye in the Bible and the biblical communities has traced in four volumes evidence of Evil Eye belief and practice in the ancient world from Mesopotamia (c. 3000 BCE) to Late Roman Antiquity (c. 600 CE). The fourth and final volume considers the literary and material evidence of the unabated thriving of Evil Eye belief and practice in Israel following the destruction of the Jerusalem temple in 70 CE (chapter 1) and in early Christianity (chapter 2) through Late Antiquity (500-600 CE), with a brief reference to Evil Eye lore in early Islam. Numerous cross-references relate the subject matter of this volume to that of the previous three. A concluding Epilogue (chapter 3) offers some final thoughts on this survey of Evil Eye belief and practice in antiquity and their role in conceptualizing and combatting the pernicious forces of evil in daily life. Beside presenting the first full-scale monograph on the Evil Eye in the Bible and the biblical communities (volumes 3 and 4), the volumes summarize a century of research since the milestone two-volume study of Siegfried Seligmann, Der bose Blick und Verwandtes (1910), and they describe the ecological, historical, social, and cultural contexts within which the biblical texts are best understood. Throughout the study, the Evil Eye in antiquity is treated not as an instance of vulgar superstition or deluded magic, but as a physiological, psychological, and moral phenomenon whose operation was deemed explicable on rational grounds.

While Flannery O'Connor is hailed as one of the most important writers of the twentieth-century American south, few appreciate O'Connor as a philosopher as well. In Return to Good and Evil, Henry T. Edmondson introduces us to a remarkable thinker who uses fiction to confront and provoke us with the most troubling moral questions of modern existence. 'Right now the whole world seems to be going through a dark night of the soul, ' O'Connor once said, in response to the nihilistic tendencies she saw in the world around her. Nihilism--Nietzche's idea that 'God is dead'--preoccupied O'Connor, and she used her fiction to draw a tableau of human civilization on the brink of a catastrophic moral, philosophical, and religious crisis. Again and again, O'Connor suggests that the only way back from this precipice is to recognize the human need for grace, redemption, and God. She argues brilliantly and persuasively through her novels and short stories that the Nietzschean challenge to the notions of good and evil is an ill-conceived effort that will result only in disaster. With rare access to O'Connor's correspondence, prose drafts, and other personal writings, Edmondson investigates O'Connor's deepest motivations through more than just her fiction and illuminates the philosophical and theological influences on her life and work. Edmondson argues that O'Connor's artistic brilliance and philosophical genius reveal the only possible response to the nihilistic despair of the modern world: a return to good and evil through humility and grace.

Yumi is a fun-loving schoolgirl with a deadly fate: she was born with a curse, and now something wicked her way comes.

The tale is told as if it's happening once upon a dream: the lovely maiden meets her handsome prince in the woods. The story has been told many times and in many ways. But always the maiden finds out that she is a princess—a princess who has been cursed by a dark fairy to prick her finger on a spindle and fall into an eternal sleep. Though her three good fairies try to protect her, the princess succumbs to the curse. But the power of good endures, as her true love defeats the fire-breathing dragon and awakens the princess with true love's first kiss. The two live happily ever after. And yet this is only half the story. So what of the dark fairy, Maleficent? Why does she curse the innocent princess? What led to her becoming so filled with malice, anger, and hatred? Many tales have tried to explain her motives. Here is one account, pulled down from the many passed down through the ages. It is a tale of love and betrayal, of magic and reveries. It is a tale of the Mistress of All Evil.

A devil wanders the battlefield in the guise of an adorable young child and her name is Tanya Degurechaff! After returning from the sandy southlands, Tanya receives an incredibly suspicious order from headquarters to embark on a training exercise. In reality, command has sent her on a covert mission to initiate a border conflict with the Federation. Soon the Empire finds itself embroiled in another fight it cannot back down from, even if it means making the entire world their enemies!

This first full-scale study of the Evil Eye in the Bible and the biblical communities has traced in four volumes evidence of Evil Eye belief and practice in the ancient world from Mesopotamia (c. 3000 BCE) to Late Roman Antiquity (c. 600 CE). The fourth and final volume considers the literary and material evidence of the unabated thriving of Evil Eye belief and practice in Israel following the destruction of the Jerusalem temple in 70 CE (chapter 1) and in early Christianity (chapter 2) through Late Antiquity (500-600 CE), with a brief reference to Evil Eye lore in early Islam. Numerous cross-references relate the subject matter of this volume to that of the previous three. A concluding Epilogue (chapter 3) offers some final thoughts on this survey of Evil Eye belief and practice in antiquity and their role in conceptualizing and combatting the pernicious forces of evil in daily life. Beside presenting the first full-scale monograph on the Evil Eye in the Bible and the biblical communities (volumes 3 and 4), the volumes summarize a century of research since the milestone two-volume study of Siegfried Seligmann, Der bose Blick und Verwandtes (1910), and they describe the ecological, historical, social, and cultural contexts within which the biblical texts are best understood. Throughout the study, the Evil Eye in antiquity is treated not as an instance of vulgar superstition or deluded magic, but as a physiological, psychological, and moral phenomenon whose operation was deemed explicable on rational grounds.

"Then understand this. I want to shoulder that burden for others. I want Quietus to break against me, to shatter. When I killed Abigail Tanner, I knew it would make me a target. I want that. It was on purpose. I'm not some reckless teenager who knows nothing. I'm a reckless teenager who knows exactly what I'm doing." We've finally found a safe place for mutants, but it may not stay that way for long. There's no shortage of battles to fight, and I'm itching to take the war to our enemies, even if not everyone agrees. Eli Crane has a lot of money, guns, and hate-and he's only the first name on my list. Because Crane's not our only problem: a terrifying mystery lies in our past waiting to be unveiled, and we've got a dark vision of the future swinging at us like a fist. A lot of people are gunning for mutants, and we have to keep ahead of all of them. We're not schoolkids anymore. We'll have to be revolutionaries, politicians, and criminals to make it through. Surviving the experience isn't guaranteed.

THE SCHOOL FOR GOOD AND EVIL is now a major motion picture from Netflix, starring Academy Award winner Charlize Theron, Kerry Washington, Laurence Fishburne, Michelle Yeoh, Cate Blanchett, and many more! A dark and enchanting fantasy adventure for those who prefer fairytales with a twist. The first in the bestselling series.