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Shaw develops an ironic contrast between two central characters. The play begins with accounts of the glorious exploits of Major Sergius Saranoff, a handsome young Bulgarian officer, in a daring cavalry raid, which turned the war in favor of the Bulgarians over the Serbs. In contrast, Captain Bluntschil, a professional soldier from Switzerland, acts like a coward. He climbs up to a balcony to escape capture, he threatens a woman with a gun, and he carries chocolates rather than cartridges because he claims the sweets are more useful on the battlefield.
In the eyes of Raina Petkoff, the young romantic idealist who has bought into the stories of battlefield heroism, Saranoff is her ideal hero. However, as the play proceeds, we learn more about this raid and that despite its success, it was a suicidal gesture that should have failed. Eventually Saranoff is going to end up dead if he continues to engage in such ridiculous heroics. Meanwhile, we realize that Bluntshcil has no misconceptions about the stupidity of war and that his actions have kept him alive.
"Arms and the Man" is an early play by Shaw, first performed in 1894, the same year he wrote "Mrs. Warren's Profession." The ending is rather tradition for comedies of the time, with all the confusion between the lovers finally getting cleared up and everybody paired up to live happily ever after. The choice of a young woman as the main character, who ultimately rejects her romantic ideals to live in the real world, is perhaps significant because serving in the army and going to war is not going to happen. Consequently, her views are not going to be colored by questions of courage in terms of going to war herself. I also find it interesting that this play understands the horrors of war given that it was the horrors of World War I that generally killed the romantic notion of war in Britain.
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Silas was slowly dying of misery and depression. He had no reason to live. Then one day a little girl walked into his house and into his life. Her mother died, leaving the baby girl as an orphan. So, Silas adopted her and took her into his home. She grew up a poor, hard-working girl who loved her new father Silas and vice-versa. Because of this new daughter of his, Silas changed for the better. He became more caring and devoted to someone else besides himself. He started to go to church again and changed his views on what really was important in life. And one day when his treasure was found and returned to him, he didn't even care for it. He had something even more precious than gold: someone to love and receive love from.
Granted that Marner starts out as a miser, if only because he is so isolated from the rural community in which he lives. When Marner's small fortune is stolen, a strange thing happens: His neighbors gather closer to him and help him, drawing him out of himself and illuminating the goodness that was always inside of him. Marner's neighbor, Dolly Winthrop -- a poor, inarticulate wheelwight's wife who does everything she can to make Silas a part of the village of Raveloe -- particularly shines through in an excellent supporting role, one of many in the book.
When a toddler whose mother dies crawls into Marner's house, the process begins to accelerate as he adopts her. The weaver now has someone to live for; and the love between him and the little Eppie begins to flower.
Good seems such undynamic a quality in literature. George Eliot is one of the few writers who can make the tribulations of a good person worthwhile reading. In weaver and his neighbors, Eliot has created an entire community that strives for the greatest good (with the sole exception of Dunsey Cass, who steals Marner's fortune). The best books always make you wonder what happens next; and SILAS MARNER kept me turning the pages, marvelling at my own reactions to what I would once have thought was too simple and flimsy to engage my attention.
George Eliot is a writer of many surprises and many surprising strengths. I had approached this book only because I was filling in a gap in my reading. Having read it, I urge anyone to pick up this book if you are young and hope for the best in life -- or come to it, like myself, an adult who has been "nicked by the scythe," who has forgotten some simple truths about which he needed reminding.
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The author spends far too much time on David (the Duke of Windsor) and his younger brother Bertie (George VI), who have already been the subjects of numerous biographies, and gives George V's other children short shrift. It's unfortunate, given that there isn't much written about them. Hough apparently referred mainly to research he undertook while writing his books on the Mountbattens; since Mary, George, Henry and John didn't figure much in those books, they don't figure much here.
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Kurt Busiek's down to earth dialogue worked in AstroCity because those were characters of his own creation. But it just doesn't work w/ icons like Thor & Cap. I don't think Busiek really learned to get their dialogue down. It just gets really wordy.
So here goes: Ultron destroys a small Eastern European nation and kills everybody w/ no survivors. We see it as it's televised on CNN. I don't know if that's the problem, but Busiek never quite conveys what an attrocious act that is. Even the Avengers just react sort of moodily, and not w/ rage or sorrow or another more appropriate emotion.
Busiek attempts to deal w/ Hank Pym's guilt over the creation of Ultron and Pym's mistreatment of the Wasp. However, it's hard to feel sympathy for either of them because they're so whiny.
The love triangle between Scarlet Witch, the Vision, and Wonder Man is both quite awkward and boring. This subplot just feels like a throw-in.
The development w/ Justice (this is this character's third name - he's Vance Law in Guardians of the Galaxy, and I forgot what his name was in the New Warriors - it's like he's in the witness protection program) is pretty derivative.
And of course the action. There are hundreds of Ultrons and the Avengers are huddled together throwing punches for 20 pages. It gets pretty repetetive.
I won't give away the ending. It's actually pretty good, but the reading up to the point was so painful that u can't really appreciate it.
I haven't even gotten to Ultron yet! He is at his most evil and most powerful here, doing something that many readers thought him incapable of doing: wiping out a country. No, it was not "rushed and glossed over". You could clearly see the shock, horror, and anguish on everyone's face, thanks to Mr. Perez, the glue that holds this together. I have always been a fan of George's artwork, which tells a story unto itself, and he is sorely missed on the book now. I hope he is doing better. Busiek and Perez never failed during their run on Avengers, and if you want the best example, this is it.
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- Shaw, like Cauchon, claimed that Joan was guilty of heresy for wearing male clothing allegedly as a personal preference, despite the fact that both of these men were aware of her own statements to the contrary. She was quoted as saying that she wore soldiers' clothing (of a type which had "laces and points" by which the pants and tunic could be securely tied together) primarily to protect herself, as her guards had tried to rape her on several occasions; this reason is also given in some of the 15th century chronicles, along with similar quotes from Joan herself on the need to protect her chastity while surrounded by the men in her army. The medieval Church allowed an exemption in such cases of necessity (read St. Thomas Aquinas' "Summa Theologica", or St. Hildegard's "Scivias", for example): the practice of so-called "cross-dressing" was only condemned if it was done as a preference. Shaw rejects all of the above based on the specious argument that the "other women" who accompanied armies in that era didn't wear such clothing, ignoring the fact that these "other women" were: 1) prostitutes, who wore provocative dresses because they were trying to encourage sexual encounters rather than the opposite; and 2) aristocratic women sometimes were given command of their family's armies in the absence of their husband or son, but these women did not bed down at night among the troops in the field, as Joan often did. Shaw chooses to ignore these circumstances.
- On a somewhat related subject, Shaw tries to portray her as a rebel against "gender norms", again ignoring her own statements and the circumstances of the era. She was quoted by one eyewitness as saying that, quote, "I would rather stay home with my poor mother and spin wool [rather than lead an army]", which hardly sounds like someone who is trying to reject traditional gender roles. When another woman, Catherine de la Rochelle, wanted to get involved, Joan told her to "go home to your husband and tend your household". At no point do we find her making any 'feminist' statements. She was given titular command of an army for the same reason other religious visionaries sometimes were given such a role in that era, not as part of a "feminist crusade".
- Shaw admits that Joan was a devout Catholic and yet claims her as "the first Protestant martyr" - in the same sentence. This seems to be a rather willful contradiction, and the claim of "Protestant tendencies" is merely based, once again, on the old business of accepting Cauchon's claims about her at face value while ignoring the circumstances. If you read the documents you will find that Joan never opposed the Church as a whole: she merely stated her objection to being tried by a panel of pro-English clergy, and repeatedly asked to be given a non-partisan group instead or to be brought before the Pope. It was a violation of Inquisitorial procedure to stack the panel of assessors with people who were pursuing a secular vendetta against the accused: what Cauchon and his cohorts were doing, as Inquisitor Brehal later pointed out during the appeal, was itself an act of heresy. The notion that the medieval Church viewed all Inquisitorial panels as "infallible" and therefore not open to question is just a stereotype, bluntly contradicted by actual medieval theological writings: St. Hildegard, in her 12th century book "Scivias", warns the clergy against judging someone in error or out of anger, as it would be the offending clergy who would be punished for it by God. Joan was perfectly within her rights, even under the rules of the medieval Church, to question her biased judges, and was declared a martyr for Catholicism by Inquisitor Brehal when her execution was declared invalid in 1456. Shaw ignores this. The claim that his play is somehow vindicated by the fact that it was "vetted" by one Catholic (out of the hundreds of millions of Catholics worldwide) is a pointless argument: there are "Catholics" who claim that Joan was having adulterous sex, and all sorts of defamatory allegations. The bottom line is: this play does little more than repeat the slander leveled at Joan by the men who cruelly put her to death, despite the work of generations of scholars to bring a more accurate picture of the issue to light.
all in all, i'd like to think that it was a decent play, and definitely worth reading.
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