Tonight, across America, countless people will embark on an adventure. They will prowl among overgrown headstones in forgotten graveyards, stalk through darkened woods and wildlands, and creep down the crumbling corridors of abandoned buildings. They have set forth in search of a profound paranormal experience and may seem to achieve just that. They are part of the growing cultural phenomenon called legend tripping. In If You Should Go at Midnight: Legends and Legend Tripping in America, author Jeffrey S. Debies-Carl guides readers through an exploration of legend tripping, drawing on years of scholarship, documentary accounts, and his own extensive fieldwork. Poring over old reports and legends, sleeping in haunted inns, and trekking through wilderness full of cannibal mutants and strange beasts, Debies-Carl provides an in-depth analysis of this practice that has long fascinated scholars yet remains a mystery to many observers. Debies-Carl argues that legend trips are important social practices. Unlike traditional rites of passage, they reflect the modern world, revealing both its problems and its virtues. In society as well as in legend tripping, there is ambiguity, conflict, crisis of meaning, and the substitution of debate for social consensus. Conversely, both emphasize individual agency and values, even in spiritual matters. While people still need meaningful and transformative experiences, authoritative, traditional institutions are less capable of providing them. Instead, legend trippers voluntarily search for individually meaningful experiences and actively participate in shaping and interpreting those experiences for themselves.

This English-English Dictionary will completely fulfil the academic and writing requirements of students, aspirants of competitive examinations, researchers, scholars, translators, educationists, and writers. This dictionary is unique in the sense that the 'Words or Terms' have been drawn from literature, science, geography, commerce & business etc to give it a touch of completeness. 'Words or Terms' come complete with grammatical details, syntax, and meaning and a sentence to improve writing or speaking. 'Words or Terms' have been serialized in alphabetical order, i.e., A-Z for ease in making searches. To the extent possible, Terms used in common parlance have only been included, avoiding less frequent ones. In the Appendices section, body parts, common ailments, apparel, cereals, fruit & vegetables, herbs & spices, household items and other useful information have been included for added utility. This dictionary will be found useful by student community besides others such as, educationists, writers, translators, aspirants of competitive exams.

Few thorough ethnographic studies on Central Indian tribal communities exist, and the elaborate discussion on the cultural meanings of Indian food systems ignores these societies altogether. Food epitomizes the social for the Gadaba of Odisha. Feeding, sharing, and devouring refer to locally distinguished ritual domains, to different types of social relationships and alimentary ritual processes. In investigating the complex paths of ritual practices, this study aims to understand the interrelated fields of cosmology, social order, and economy of an Indian highland community.

THE ELDER EDDAS OF SAEMUND SIGFUSSON. Translated from the Original Old Norse Text into English BY BENJAMIN THORPE. Originally published in 1906. PHOTOGRAPHS: Frontispiece Gunnar ( Guother). Page Siegfried Awakens Brynhild ' 159 Death of Atli 247 A Feast in Valhalla 331 ' s Rune Song 44 Lay of Hymir 48 Lay of Thrym, or the Hammer Recovered 53 Lay of the Dwarf Alvis 57 Lay of Harbard . . . . 63 Journey, or Lay of Skirmr 71 Lay of Rig 78 s Compotation, or Loki's Altercation 84 Lay of Fiolsvith 95 Lay of Hyndla 103 Incantation of Groa 109 Song of the Sun Ill Lay of Volund 121 Lay of Helgi Harvard's Son 137 First Lay of Helgi Hundingcide 137 Second Lay of Helgi Hundingcide 144 > tli's End 155 Lay of Sigurd, or Gnpir's Prophecy 157 Lay of Fafnir 172. Contents include: Gudrun's Incitement 248 The Lay of Hamdir 351 THE YOUNGER EDDAS OF STURLESON. The Deluding of Gylfi 256 Of the Primordial State of the Universe 259 Origin of the Frost-Giants 260 Of the Cow Audhumla, and Birth of Odin 262 The Making of Heaven and Earth 263 Creation of Man and Woman 265 Night and Day, Sun and Moon 266 Wolves that Pursue the Sun and Moon _. 267 The Way that Leads to Heaven 268 The Golden Age 269 Origin of the Dwarfs, and Norns of Destiny 270 The Ash Yggdrasill and Mimer's Well 271 The Norns that Tend Yggdrasill 273 The Wind and the Seasons 275 Thor and His Hammer - 277 Balder and Njord 278 Njord and His Wife Skadi 279 The God Frey and Goddess Freyja 280 Tyr and Other Gods 281 Hodur the Blind, Assassin of Baldur 283 Loki and His Progeny 284 Binding the Wolf Fenrir 285 The Goddesses and their Attributes 289 Frey, and Gerda the Beautiful 291 The Joys of Valhalla 293 The Wonderful Horse Sleipnir 297 The Ship Adapted to Sail on Sea or Land 299 Thor's Adventures in the Land of Giants 300 The Death of Baldur 315 Baldur in the Abode of the Dead 319 Loki's Capture and Punishment 321 Destruction of the Universe 323 Restoration of the Universe 327 How Loki Carried Away Iduna 329 The Origin of Poetry 331 Odin Beguiles the Daughter of Baugi 333 Glossary 335.

This is an engaging account of the world of the Vikings and their gods. As the Vikings began to migrate overseas as raiders or settlers in the late eighth century, there is evidence that this new way of life, centred on warfare, commerce and exploration, brought with it a warrior ethos that gradually became codified in the Viking myths, notably in the cult of Odin, the god of war, magic and poetry, and chief god in the Norse pantheon. The twelfth and thirteenth centuries, when most of Scandinavia had long since been converted to Christianity, form perhaps the most important era in the history of Norse mythology: only at this point were the myths of Thor, Freyr and Odin first recorded in written form. Using archaeological sources to take us further back in time than any written document, the accounts of foreign writers like the Roman historian Tacitus, and the most important repository of stories of the gods, old Norse poetry and the Edda, Christopher Abram leads the reader into the lost world of the Norse gods.

Through her childhood reminiscences, Zinaida Longortova brings to life a remote region in far-northern Russia. Extrapolating the folklore and mythology of the Khanty people from her experiences - set around the simple story of a wounded elk calf - the author explores the bonds between humans and nature. Yet whilst this is a novella about a little known indigenous group, the narrative succeeds in harnessing powerful emotions which speak to us all. A timeless story, at once both joyful and melancholy, Blue River is a beguiling tale for all age groups.

Text extracted from opening pages of book: THE ELDER EDDA AND ANCIENT SCANDINAVIAN DRAMA CAMBRIDGE UNIVERSITY PRESS C. F. CLAY, MANAGER LONDON: FETTER LANE, E. G. 4 NEW YORK: THE MACMILLAN CO. BOMBAY \ CALCUTTA LMACMILLAN AND co., Lm MADRAS j TORONTO: THE MACMILLAN CO. OF CANADA, LTD. TOKYO: MARUZEN-KABUSHIKI-KAISHA ALL RIGHTS RESERVED Fig. i. Plate from a helmet found at Vcntlel in Uppland. Fig. 2. Bronze plate from Torsluncla, Oland, Sweden. Fig. j. Bronze plate from Torshmda, Olund, Sweden, AND ANCIENT SCANDINAVIAN DRAMA BY BERTHA S. PHILLPOTTS, O. B. E., Lirr. D. Formerly Pfeiflfer Student of Girton College, Cambridge Late Lady Carlisle Research Fellow, Somerville College, Oxford Principal of Westfield College ( University of London) Author of Kindred and Clan CAMBRIDGE AT THE UNIVERSITY PRESS 1920 PREFACE THIS book was begun in the spring of 1914, and only two chapters were unwritten in March 1916. In adding these two chapters in 1920 I have endeavoured to bring the rest of the book up to date, but the occupations of the intervening years left little time to keep abreast of the advances of scholarship, and the endeavour has not been wholly successful. My task has not been lightened by the loss of a note-book and some pages of the MS. through causes connected with the war, and I am conscious that there is much to apologise for. But it seemed better to publish the book as it is, with all its imperfections, than to wait for the uncertain hour when I could attempt an elaborate revision and expansion. My aim is simply to place before scholars a theory of the dramatic origin of the older Eddie poems. I shall be satisfied if I have made clear the grounds which have forced me to formulatethe theory: should there be any truth in it, others, better fitted than I, will work it out in all its many bearings on history, religion and literature. The dedication intimates that this book is my gift to Somer villc College, In a more fundamental sense it is the gift of Somerville College to me. It is the product of my tenure of the Lady Carlisle Research Fellowship, and the central idea of the book occurred to me while I was trying to present a rational picture of early Scandinavian literature to the College Literary and Philosophical Society. The idea struck root in favourable soil Miss Pope, Tutor in Modern Languages at Somerville, was working at a theory of the genesis of the Old French epic: Pro fessor Gilbert Murray, Vice-President of the College, was always ready to stimulate and illumine discussion on the relation of epic and drama: Miss Spens of Lady Margaret Hall was writing her book on Shakespeare's indebtedness to folk-drama, Moreover I think that the air of Oxford was friendly to the growth of a theory viii PREFACE like mine, and gave me courage to act on the belief that a clear understanding of the form of primitive Scandinavian literature was an essential preliminary to an understanding of primitive Scandinavian history. It was only after I had written the first part of the book an attempt to solve a literary problem on purely literary lines that I was able to realise the significance of the heroic poems of the Edda as a source for Scandinavian history and religion from the sixth century onwards. Since the theories put forward have a direct bearing on the problem of Greek tragedy, and may also be of interest to mediaevalists, I have assumed that some of my readers maybe unacquainted with Old Norse, and have accordingly given my quotations in English, adding the original in the notes wherever there is any doubt as to the reading. I had originally planned to give translations of the more important poems in an appendix, but joyfully abandoned the project on finding that there is some hope that the poet and scholar who has made Greek tragedy live in English dress may do a similar service to the heroic poems of the Edda. In the meantime readers may be referred to the trans lations in Vigfiisson and Powell's Corpus Poetmim Borc

In his captivating study of faith and class, John Hayes examines the ways folk religion in the early twentieth century allowed the South's poor - both white and black - to listen, borrow, and learn from each other about what it meant to live as Christians in a world of severe struggle. Beneath the well-documented religious forms of the New South, people caught in the region's poverty crafted a distinct folk Christianity that spoke from the margins of capitalist development, giving voice to modern phenomena like alienation and disenchantment. Through haunting songs of Death, mystical tales of conversion, grassroots sacramental displays, and an ethic of neighborliness, impoverished folk Christians looked for the sacred in their midst and affirmed the value of this life in this world. From Tom Watson and W. E. B. Du Bois over a century ago to political commentators today, many have ruminated on how despite material commonalities, the poor of the South have been perennially divided by racism. Through his excavation of a folk Christianity of the poor, which fused strands of African and European tradition into a new synthesis, John Hayes recovers a historically contingent moment of interracial exchange generated in hardship.

Perhaps no other stories have ever been told so often or listened to with so much pleasure as the classic tales of ancient Greece. For many ages they have been a source of delight to young people and old, to the ignorant and the learned, to all who love to hear about and contemplate things mysterious, beautiful, and grand. They have become so incorporated into our language and thought, and so interwoven with our literature, that we could not do away with them now if we would. They are a portion of our heritage from the distant past, and they form perhaps as important a part of our intellectual life as they did of that of the people among whom they originated.

By analysing the folk stories and personal narratives of a cross-section of Palestinians, Sirhan offers a detailed study of how content and sociolinguistic variables affect a narrator's language use and linguistic behaviour. This book will be of interest to anyone engaged with narrative discourse, gender discourse, Arabic studies and linguistics.

Baring-Gould's eye-opening history of lycanthropy - the werewolf curse - delves deep into the lore, unearthing various historical cases, several of which date back to Ancient or Medieval times. The concept of a human transforming into a wolf has ancient origins, with several Greek and Roman authors such as Virgil, Ovid, Herodotus and Pliny raising the concept in their poetry and other writings. Rumors of sorcery that could induce a human to change was attributed to magicians in far off places such as Scythia, and such beliefs were widely held. Later, the Norse civilization's mythology introduced lycanthropy and other kinds of transformation. Humans as wolves, bears, birds and other beasts were said to appear in the northern wilds; the Norse God Odin took the form of a bird on regular occasions. Berserker warriors would clad themselves in wolf skins; Bj rn, son of Ulfheoin, was famed for his ability to shift between human and wolf forms.

The Greek myths, refined by the great poets and playwrights of Ancient Greece, distil the essence of human life: its brief span, its pride, courage and insecurity, its anxious relationship with the natural world - earth, sea and sky, represented by powerful gods and monsters. Taking inspiration from the incomparably beautiful and intense poetry of Homer, Aeschylus, Sophocles and Euripides, Spurling - a lifelong classicist and an award-winning playwright and historical novelist - spins five more myths for contemporary readers. These captivating tales centre on male-female pairs - Prometheus and Pandora, Jason and the sorceress Medea, Oedipus and his daughter Antigone, Achilles and his mother Thetis, Odysseus and Penelope - that destroyed dynasties, raised and felled heroes, and sealed the fates of men.