It's a disaster - the druid Getafix has broken his golden sickle. Asterix and Obelix go to Lutetia (now Paris) to buy him a new one. Soon they are tangling with the criminal underworld of the big city - can they outwit Navishtrix, Clovogarlix and the sickle-trafficking gang? Will Getafix ever be able to brew magic potion again?

The greatly revised and enlarged twelve-volume third edition (1911-15) of Sir James Frazer's controversial work on classical religion.

The yearbook Zutot serves as a platform for small but incisive contributions on Jewish Studies. It covers Jewish Culture in its broadest sense, encompassing various academic disciplines such as literature, languages and linguistics, philosophy, art, sociology, politics, and history. It also reflects binary oppositions such as religious and secular, high and low, written and oral, male and female culture.

The correct key to reading my simple story is the heart. Try to close your eyes, after reading what you consider is enough to satisfy your curiosity, and you will perceive noise in an undefined time, but very far; the smell of baked bread and lentils soup with chickpeas will reawaken in you the taste , the smell of dust will flood your nostrils, the winter cold within the huge buildings will blush your ears and, this will be just the beginning...

For some time I have been preparing a general work on primitive superstition and religion. Among the problems which had attracted my attention was the hitherto unexplained rule of the Arician priesthood; and last spring it happened that in the course of my reading I came across some facts which, combined with others I had noted before, suggested an explanation of the rule in question. As the explanation, if correct, promised to throw light on some obscure features of primitive religion, I resolved to develop it fully, and, detaching it from my general work, to issue it as a separate study. This book is the result. Now that the theory, which necessarily presented itself to me at first in outline, has been worked out in detail, I cannot but feel that in some places I may have pushed it too far. If this should prove to have been the case, I will readily acknowledge and retract my error as soon as it is brought home to me. Meantime my essay may serve its purpose as a first attempt to solve a difficult problem, and to bring a variety of scattered facts into some sort of order and system. A justification is perhaps needed of the length at which I have dwelt upon the popular festivals observed by European peasants in spring, at midsummer, and at harvest. It can hardly be too often repeated, since it is not yet generally recognised, that in spite of their fragmentary character the popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the Aryans. Indeed the primitive Aryan, in all that regards his mental fibre and texture, is not extinct. He is amongst us to this day. The great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant. In his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where Rome and London now stand.