ÊI remember well the feelings roused in my mind at mention or sight of the name Lucifer during the earlier years of my life. It stood for me as the name of a being stupendous, dreadful in moral deformity, lurid, hideous, and mighty. I remember also the surprise with which when I had grown somewhat older and begun to study Latin, I came upon the name in Virgil, where it means the Light-bringer, or Morning-star,Ñthe herald of the sun. Many years after I had found the name in Virgil, I spent a night at the house of a friend in Milwaukee, Wisconsin, right at the shore of Lake Michigan. The night was clear but without a moon,Ña night of stars, which is the most impressive of all nights, vast, brooding, majestic. At three oÕclock in the morning I woke, and being near an uncurtained window, rose and looked out. Rather low in the east was the Morning-star, shining like silver, with a bluish tinge of steel. I looked towards the west; the great infinity was filled with the hosts of heaven, ranged behind this Morning-star. I saw at once the origin of the myth which grew to have such tremendous moral meaning, because the Morning-star was not in this case the usher of the day but the chieftain of night, the Prince of Darkness, the mortal enemy of the Lord of Light. I returned to bed knowing that the battle in heaven would soon begin. I rose when the sun was high next morning. All the world was bright, shining and active, gladsome and fresh, from the rays of the sun; the kingdom of light was established; but the Prince of Darkness and all his confederates had vanished, cast down from the sky, and to the endless eternity of God their places will know them no more in that night again. They are lost beyond hope or redemption, beyond penance or prayer. I have in mind at this moment two Indian stories of the Morning-star,Ñone Modoc, the other Delaware. The Modoc story is very long, and contains much valuable matter; but the group of incidents that I wish to refer to here are the daily adventures and exploits of a personage who seems to be no other than the sky with the sun in it. This personage is destroyed every evening. He always gets into trouble, and is burned up; but in his back is a golden disk, which neither fire nor anything in the world can destroy. From this disk his body is reconstituted every morning; and all that is needed for the resurrection is the summons of the Morning-star, who calls out, ÒIt is time to rise, old man; you have slept long enough.Ó Then the old man springs new again from his ashes through virtue of the immortal disk and the compelling word of the star. Now, the Morning-star is the attendant spirit or ÒmedicineÓ of the personage with the disk, and cannot escape the performance of his office; he has to work at it forever. So the old man cannot fail to rise every morning. As the golden disk is no other than the sun, the Morning-star of the Modocs is the same character as the Lucifer of the Latins.

Folk tales, familiar in the Russian satellites and the Slavic countries, are translated in simple language.

Written by a famous American translator and folklorist, Creation Myths of Primitive America includes the creation stories featuring Olelebis and Ilhataina in addition to the tales of the two sisters, Haka Lasi and Tsore Jowa, the deam of Juiwaiyu and the first battle in the world.

This collection of Newfoundland folk narratives, first published in 1996, grew out of extensive fieldwork in folk culture in the province. The intention was to collect as broad a spectrum of traditional material as possible, and Folktales of Newfoundland is notable not only for the number and quality of its narratives, but also for the format in which they are presented. A special transcription system conveys to the reader the accents and rhythms of each performance, and the endnote to each tale features an analysis of the narrator’s language. In addition, Newfoundland has preserved many aspects of English and Irish folk tradition, some of which are no longer active in the countries of their origin. Working from the premise that traditions virtually unknown in England might still survive in active form in Newfoundland, the researchers set out to discover if this was in fact the case.

As interest in folklore increases, the folktale acquires greater significance for students and teachers of literature. The material is massive and scattered; thus, few students or teachers have accessibility to other than small segments or singular tales or material they find buried in archives. Stith Thompson has divided his book into four sections which permit both the novice and the teacher to examine oral tradition and its manifestation in folklore. The introductory section discusses the nature and forms of the folktale. A comprehensive second part traces the folktale geographically from Ireland to India, giving culturally diverse examples of the forms presented in the first part. The examples are followed by the analysis of several themes in such tales from North American Indian cultures. The concluding section treats theories of the folktale, the collection and classification of folk narrative, and then analyzes the living folklore process. This work will appeal to students of the sociology of literature, professors of comparative literature, and general readers interested in folklore.

This collection of Newfoundland folk narratives, first published in 1996, grew out of extensive fieldwork in folk culture in the province. The intention was to collect as broad a spectrum of traditional material as possible, and Folktales of Newfoundland is notable not only for the number and quality of its narratives, but also for the format in which they are presented. A special transcription system conveys to the reader the accents and rhythms of each performance, and the endnote to each tale features an analysis of the narrator’s language. In addition, Newfoundland has preserved many aspects of English and Irish folk tradition, some of which are no longer active in the countries of their origin. Working from the premise that traditions virtually unknown in England might still survive in active form in Newfoundland, the researchers set out to discover if this was in fact the case.

Rediscover the magic of Russian folktales in a breathtaking illustrated edition. This collection of traditional stories will sweep you away to the birch forests and ornate palaces of Russia. You'll meet a mysterious girl born from the snow, a terrifying Baba Yaga, and a series of dauntless heroines and heroes willing to fight dragons and cross fiery rivers. Blending whimsical magic with magnificent drama, these tales come to life alongside intricate contemporary art in this special illustrated edition. POPULAR SERIES: The Tales series gives new life to traditional stories. Celebrating the richness of folklore around the world, and featuring the work of beloved contemporary illustrators, these books are treasured by adults and teens alike. ICONIC STORIES: Russian stories hold a special place in the hearts of fairy tales fans. Unforgettable characters like Baba Yaga and the Fire-Bird have captured imaginations for generations. In this collection, readers are sure to find old favorites and discover something new. GORGEOUS SPECIAL EDITION: With a mesmerizing full-page illustration for each story, as well as creamy paper, a ribbon page marker, and a handsome hardcover design, this edition is perfect for gifting and display. Perfect for: • Fans of fairy tales and folklore • Readers with Russian heritage or interested in Russian culture • Illustration and art lovers • Adults and teens • Collectors of illustrated classics • Fans of the illustrator Dinara Mirtalipova