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The author's admiration for his late father-in-law is manifest in Agricola. Sometimes his admiration comes across as tender, sometimes as fawning. Tacitus writes near the crest of Roman world-domination (Americans take note). He frequently adopts the tone of a tourist in a third-world country -- sometimes looking down his nose at local customs, sometimes in fascination at a primitive culture that compares favorably to a Roman empire suffering decay and corruption. He is a loyal Roman and an educated man. As such, he can glorify Rome and, in the same breath, criticize Rome's tyranny and empathize with the empire's victims. Tacitus lends an eloquent voice to Rome's enemies and those facing enslavement. The speech (probably apocryphal) of Caledonian warlord Calgacus before the climactic battle of the Graupian mountain may be the best section of either book. Backed up to the northern tip of modern Scotland, Calgacus tries to rally his men before battle. "Now there is no people beyond us," he says, "nothing but tides and rocks and, more deadly than these, the Romans ... They have pillaged the world ... They plunder, they butcher, they ravage, and call it by the lying name of empire. They make a desert and call it peace."
Tacitus has no personal connection to any person in the second book, Germania. His writing is more sterile here, but he provides a captivating description that seems part based on observation and part on rumor.
Tacitus is a pithy writer, given to understatement and the wry aside. The translator does a tremendous job of carrying these qualities across in English. Important books both, Agricola and Germania provide some of our only glimpses of the early ancestors of the English people, the Anglo-Saxons and the Britons.
The second part is an amazing series of geograpgical, religious, and general cultural observations among the Germans. In this age of political correctness, Tacitus' observations are a delicious treat of unfettered notation of racial difference and character that still ring guiltily true about the Germans (good and bad), especially in the first half of the last century. "Their holy places are the woods and groves, and they call by the name of god that hidden presence which is seen only by the eye of reverence." ... "They count, not like us, by days, but by nights." ... "No form of approval can carry more honour than praise expressed by arms."
Great stuff. Short, entertaining and informative of another time and place.
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In the last few years, a resurgence of prayer books liek the "Prayer of Jabex" by Wilkinson and "Prayer of Jesus" and "The Covering" by Hannagraff are selling of the charts, this book by Bloom is far more superior than their text. Though only about 144 pages, there is much wisdom and the book should be read slowly after much spiritual contemplation.
It is easy to read, yet it contains so much theological depth that it is truly amazing. The first 20 pages are average as it has an interview with Bloom. The real meat begins in chapter one title "The Absence of God" where Bloom writes, "If you look at the relationship (us and God) in terms of mutual relationship, you would see that God could complain about us a great deal more thann we about Him. We complain that He does make Himself present to us for a few minutes we reserve for Him, but what about the twenty-three and half hours during which God may be knocking at our door and we answer 'I am busy..."
This is just a taste - buy the book for a deep look at prayer. You will forever be thankful.
In it, Metropolitan Anthony manages to produce not only an amazingly clear exposition of Orthodox prayer life, a semi-autobiographical memoir, the beginnings of a modern Christian existential philosophy, and an excellent response to some of the more childish criticisms of religious belief - but, on the whole he produces an excellent piece of literature; full of charming motifs, impassioned narratives, icy-cold journalism, etymologies in partial jest, and mythologies in half seriousness -- All of this emeshed in tentacles of surrealist imagery.
Whether you are an open-minded atheist, a growing Christian looking for practical advice from an elder at prayer, or a thoughtful and critical reader, dissatisfied with two-dimensional dogmatic answers and impatient with ethereal theological theories and jargon, here is an introduction to real Christianity from someone who is not full of it. Rather, he is quite full of humility. (You'll have to read the book to get the joke).
peace, Didymous
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I remembered these books fondly from childhood, and was thrilled to discover they hold the same interest for me now. The sci-fi storyline still holds up today, over 20 years after it was first written, and is interesting enough to keep kids reading. The characters are well crafted, and it's easy to care for Danny, Jack, and even Anne Two. Plus the story provides some interesting things to think about worthy of the best of Star Trek that I had completely forgotten were in this book.
This fun kid's book is well worth the effort to track down. Hopefully, someone will decide to republish it soon so another generation of kids can enjoy it.
So, to all of you out there who doesn't like reading science fiction books, read C.O.L.A.R. Once you start reading it, you wouldn't be able to put it down.
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I liked this book because it has a very good ending. It is also a good mystery to solve. On a scale of 1 to 10 I would give this book a 9.
I think Carolyn Keene wrote this book to tell kids not to be afraid of aliens.
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I double highly recommend this book, it's fantastic, even if your not an artist or a Magic fan.
The book is filled with the lavish illustrations that have made Magic: the Gathering among the most aesthetically pleasing card games in history. Famous artists such as Pete Venters, Quentin Hoover, Donato Giancola, John Avon, and Terese Nielsen create a stormy world wracked with strife and death. We see the legendary paintings, sketches, and drawings that breathe life into such places as the Stronghold, the Skyshroud Forest, and the Dream Halls. And vivid characters are represented with handfuls of card arts, style guides, and behind the scenes sketches. This book lays out the story, environment, and aura of the Rath Cycle experience in a conscientious, experienced form which shows meticulous preparation and a beautiful final product. Who can forget the legendary Vanguard painting of the Dark Angel Selenia, poised to strike at the onlooker? Or Donato Giancola's Havoc, showing Orim attracting the fury of the Furnace of Rath around her? Or even the paintings of the mischievous Squee, a goblin with a heart and intelligence far beyond his peers. And for a look to the dark side, the City of Traitors, huddled around the gigantic Furnace of Rath.
The Weatherlight, its crew, and every inch of the worlds of the Rath Cycle are detailed beautifully. One will want to look through the glistening pages many times-everything holds a meaning just waiting to be unlocked. Even the title page for each chapter invokes curiosities: we see a depiction of the Null Moon, Dominaria's artificial moon (and possibly something of ill meaning from the Phyrexians?) and an added oval with each chapter's progression.
The Art of Magic: the Gathering is without a doubt among the best books to come out of Wizards of the Coast and TSR for a long time. A must buy worth every cent.
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Paul Williams is one of the finest writers on Buddhism and philosophy, and here he has written a wide-ranging book that -- while being devoted to doctrinal and practical and historical matters -- also touches on philosophy. The book is informed by his learning, and that of his co-author too (Tribe is responsible for just the one chapter.) I recommend it, and encourage readers to have a glance at Paul Williams' other books, and those of David Harvey as well.
Incidentally, the best short-and-sweet introduction to Buddhism must surely be Damien Keown's little book entitled Buddhism: A Very Short Introduction. And should the reader want to move to the other extreme and tackle philosophically weightier, cutting-edge topics, he or she should pick up works by Jay Garfield or (especially) George Dreyfus.
To illustrate the superiority of this translation a few examples follow:
The first example is the translation of the term "divus" as in "divus Augustus" or "divus Claudius". Fyfe translated this term as sainted, and Birley as deified. Both of these seem to be adequate renditions of the term. However the Leob Classical Library's translation, by M. Hutton, translates the term as "of happy memory." This is curious because in their edition they compare the original Latin on the left with the English on the right. One would think that one of Leob's editors would have just looked at the Latin to see if it at least resembled the English. But this is even preferable to the Penguin translation, by H. Mattingly revised by S. A. Handford, wherein they just dropped the term altogether. Apparently Messrs. Mattingly, Handford, and Hutton felt that we the reading public wouldn't understand roman titles of respect and sought to protect us from this pagan ritualism.
A second example occurs near the end of the third chapter when Tacitus laments the passage of fifteen years due to the tyranny of Domitian. Birley's (and Fyfe's was similar) translation reads; "So many years have been stolen from the middle of our lives, years in which those of us who were youths have become old men and the old men have reached almost the end of their allotted span - in silence." The Penguin translation reads; "since so many of our best years have been taken from us - years in which men in their prime have aged and old men have reached the extreme limit of mortality, without ever uttering a word." The Leob translation has, "for out of our prime have been blotted fifteen years, during which young men reached old age and old men the very bounds almost of decrepitude, and all without opening their lips." Apparently the Leob and Penguin translators wanted us (the reading public) to understand that the young are now old and the old almost dead, but in their haste to "dumb-down" the original they sacrificed the beauty, the brevity and the profound nature of Tacitus. Furthermore the Leob and Penguin translators apparently didn't realize that it was "us" that had aged and not other "young men" who had aged.
The final example is from the last paragraph of the Agricola. Birley's translation reads; "Many of the men of old will be buried in oblivion, inglorious and unknown. Agricola's story has been told for posterity and he will survive." The Penguin translation is close and reads; "With many it will be as with men who had no name or fame: they will be buried in oblivion. But Agricola's story is set on record for posterity, and he will live." But the Leob translation gives us; "Many of the ancients will forgetfulness engulf as though neither fame nor name were theirs. Agricola, whose story here is told, will outlive death, to be our children's heritage." The remarkable thing about the Leob translation is that it doesn't even resemble the Latin original with spurious details about children's heritage and engulfing forgetfulness. That is bad but Penguin is worse because the editors added a note that this last passage is "strange". They didn't realize that Tacitus had lifted a line from Horace. One must wonder why these "scholars" learned Latin in the first place if they weren't going read and study the classics. Maybe Penguin's editors simply thought we, the public, would be oblivious to other classical writers and would learn to hate the Romans as they so obviously do.
There are many other examples in both the Agricola and the Germania that I could quote however; that would serve no purpose. In conclusion this translation of the Agricola reminds me of why I admire and respect the writers of antiquity. Perhaps the reason that the ancients are no longer esteemed isn't because they are no longer relevant to our age but because of the miserable quality of recent translations.