Does true love break curses or begin them? The dark sorceress of “Sleeping Beauty” reclaims her story in this sequel to Malice. “Fans of reimagined fairy tales and LGBTQ+ themes will be delighted with the conclusion of this fantasy duology.”—Booklist (starred review) The Dark Grace is dead. Feared and despised for the sinister power in her veins, Alyce wreaks her revenge on the kingdom that made her an outcast. Once a realm of decadence and beauty, Briar is now wholly Alyce’s wicked domain. And no one will escape the consequences of her wrath. Not even the one person who holds her heart. Princess Aurora saw through Alyce’s thorny facade, earning a love that promised the dawn of a new age. But it is a love that came with a heavy price: Aurora now sleeps under a curse that even Alyce’s vast power cannot seem to break. And the dream of the world they would have built together is nothing but ash. Alyce vows to do anything to wake the woman she loves, even if it means turning into the monster Briar believes her to be. But could Aurora love the villain Alyce has become? Or is true love only for fairy tales? Book Two of the Malice Duology

In the early 1970s, trainer Tommy Hansel attempts a horse racing scam at a small, backwoods track in West Virginia, but nothing goes according to his plan when the horses refuse to cooperate and nearly everyone at the track seems to know his scheme.

"Mardi Gras remains one of the most distinctive features of New Orleans. Although the city has celerated Carnival since its days as a French and Spanish colonial outpost, the rituals familiar today were largely established in the Civil War era by a white male elite." -- back cover.

"Originally published in paperback in Great Britain by Orchard Books ... London, in 2010"--T.p. verso.

The modern world has been transformed into a land of myth, a magical place where fabulous beasts soar on the air currents, a terrifying place where shape-shifting monsters stalk the cities. Mankind’s days appear numbered. Our only hope—the Brothers and Sisters of Dragons —are scattered and broken after a terrible defeat. Their last chance may lie in the great court of the old gods, reached by an otherworldly ship filled with fantastical and frightening creatures. But if our champions fail, the ancient Celtic festival of Samhain will dawn, and the dark god Balor will usher in the eternal night.

Escorting the nine-day queen Lady Jane Grey across the Tower of London from throne room into imprisonment is Elizabeth Tilney, who surprised even herself by volunteering for the job. All Elizabeth knows is she's keen to be away from home; she could do with some breathing space. And anyway, it won't be for long: everyone knows Jane will go free as soon as the victorious new queen is crowned. Which is a good thing because the two sixteen-year-olds, cooped up together in a room in the Gentleman Gaoler's house, couldn't be less compatible. Protestant Jane is an icily self-composed idealist, and Catholic Elizabeth is . . . well, anything but.They are united though by their disdain for the seventeen-year-old boy to whom Jane has recently been married: petulant, noisily-aggrieved Guildford Dudley, held prisoner in a neighboring tower and keen to pursue his prerogative of a daily walk with his wife.As Jane's captivity extends into the increasingly turbulent last months of 1553, the two girls learn to live with each other, but Elizabeth finds herself drawn into the difficult relationship between the newlyweds. And when, at the turn of the year, events take an unexpected and dangerous direction, her newfound loyalties are put to the test.

How do Christopher Marlowe’s plays relate to interpretations of carnival as being either a beneficial repression inspired by anxiety or a deliberate expression of resistance towards all that is established and permanent? Where can one place carnival in his dramatic works? Renaissance drama invited a consideration of various forms of collective life and while great religious festivities of the Catholic calendar were affected by Reformation efforts to control festivity and detach it from religious worship, festive energies on Marlowe`s stage seem to have persisted. This book views Doctor Faustus, Tamburlaine the Great, The Jew of Malta and Edward the Second through concepts of irreverence, clowning, the high and the low in culture, degradation, laughter and feasting while viewing the plays’ worlds in terms of misrule, inversion and reversal. Who are the clowns in the plays, is the time for revelries restricted and how do the principle of the grotesque and the forces of debasement work are some of the intriguing questions to be pursued.

From Barack Obama (Harvard and Chicago) to Bill and Hillary Clinton (Yale), many of our current national leaders emerged from the rarefied air of the nation's top law schools. The ideas taught there in one generation often shape national policy in the next.The trouble is, Walter Olson reveals in Schools for Misrule, our elite law schools keep churning out ideas that are catastrophically bad for America. From class action lawsuits that promote the right to sue anyone over anything, to court orders mandating the mass release of prison inmates; from the movement for slavery reparations, to court takeovers of school funding-all of these appalling ideas were hatched in legal academia. And the worst is yet to come. A fast-rising movement in law schools demands that sovereignty over U.S. legal disputes be handed over to international law and transnational courts.It is not by coincidence, Olson argues, that these bad ideas all tend to confer more power on the law schools' own graduates. In the overlawyered society that results, they are the ones who become the real rulers.

It is often argued that democratic institutions should be designed to produce good outcomes, assuming that we know what good outcomes are and which institutions will track them. This book denies both assumptions. The idea of the general interest is ill-defined and our understanding of social causality is fragile. Instead, one should reduce as much as possible the impact of self-interest, passion, prejudice, and bias on the decision makers, and then let the chips fall where they may. In addition to making novel theoretical proposals, this book discusses a welter of case studies and historical episodes.

Some imagine that the law schools possess a finer, purer moral sensitivity than the everyday America outside their walls. ("Welcome to the Republic of Conscience!" Yale Law dean Harold Koh announced to incoming students.) But as this book shows the pipe dream of training philosopher-monarchs not only leads to one policy disaster after another, but distracts law schools from the most useful function they can serve: training competent, ethical and suitably humble lawyers for tomorrow. --Book Jacket.