El mundo de Cayetana Su rez de la Franca da un giro desconcertante cuando sus padres cierran el concesionario de coches de lujo, a ra z de la crisis econ mica. Simult neamente, sus amigas, las gemelas S ez de Cort zar, descubren la doble vida de su prometido. Cayetana, despechada y con el alma rota, jura por Dior, que ning n canalla conquistar jam s su coraz n. Superar la ruptura llorando en casa y encontrar trabajo, no pueden ser una prioridad para Cayetana, cuando se aproxima la despedida de soltera m s sonada de la historia y ella es la dama de honor. Cargo que, en ocasiones, es una pura diversi n y, en otras, una gran responsabilidad. Cayetana tratar de divertirse con el sexo opuesto, pero siempre manteniendo la cabeza fr a. Sabe que es muy vulnerable y, como escudo, intenta aparentar y aprender a ser algo zorra. Hasta que, un d a, inesperadamente conoce a Gorka y a Uxue, dos seres con vidas paralelas, tan opuestos a ella, que llegan a causarle aspaviento, pero que, paulatinamente, ponen su vida patas arriba, algo que a veces la irrita. Lograr n Gorka y Uxue conquistar su coraz n y cambiar sus preferencias en la vida?
From the intro: "The subject of Religious Origins is a fascinating one, as the great multitude of books upon it, published in late years, tends to show. Indeed the great difficulty to-day in dealing with the subject, lies in the very mass of the material to hand-and that not only on account of the labor involved in sorting the material, but because the abundance itself of facts opens up temptation to a student in this department of Anthropology (as happens also in other branches of general Science) to rush in too hastily with what seems a plausible theory. The more facts, statistics, and so forth, there are available in any investigation, the easier it is to pick out a considerable number which will fit a given theory. The other facts being neglected or ignored, the views put forward enjoy for a time a great vogue. Then inevitably, and at a later time, new or neglected facts alter the outlook, and a new perspective is established. There is also in these matters of Science (though many scientific men would doubtless deny this) a great deal of "Fashion". Such has been notoriously the case in Political Economy, Medicine, Geology, and even in such definite studies as Physics and Chemistry. In a comparatively recent science, like that with which we are now concerned, one would naturally expect variations. A hundred and fifty years ago, and since the time of Rousseau, the "Noble Savage" was extremely popular; and he lingers still in the story books of our children. Then the reaction from this extreme view set in, and of late years it has been the popular cue (largely, it must be said, among "armchair" travelers and explorers) to represent the religious rites and customs of primitive folk as a senseless mass of superstitions, and the early man as quite devoid of decent feeling and intelligence. Again, when the study of religious origins first began in modern times to be seriously taken up-say in the earlier part of last century-there was a great boom in Sungods. Every divinity in the Pantheon was an impersonation of the Sun-unless indeed (if feminine) of the Moon. Apollo was a sungod, of course; Hercules was a sungod; Samson was a sungod; Indra and Krishna, and even Christ, the same. C. F. Dupuis in France (Origine de tous les Cultes, 1795), F. Nork in Germany (Biblische Mythologie, 1842), Richard Taylor in England (The Devil's Pulpit, (1) 1830), were among the first in modern times to put forward this view. A little later the PHALLIC explanation of everything came into fashion. The deities were all polite names for the organs and powers of procreation. R. P. Knight (Ancient Art and Mythology, 1818) and Dr. Thomas Inman (Ancient Faiths and Ancient Names, 1868) popularized this idea in England; so did Nork in Germany. Then again there was a period of what is sometimes called Euhemerism-the theory that the gods and goddesses had actually once been men and women, historical characters round whom a halo of romance and remoteness had gathered. Later still, a school has arisen which thinks little of sungods, and pays more attention to Earth and Nature spirits, to gnomes and demons and vegetation-sprites, and to the processes of Magic by which these (so it was supposed) could be enlisted in man's service if friendly, or exorcised if hostile."
Among the many places of magic visited by Pantagruel and his company during the progress of their famous voyage, few surpass that island whose roads did literally "go" to places - "ou les chemins cheminent, comme animaulx": and would-be travellers, having inquired of the road as to its destination, and received satisfactory reply, "se guindans" (as the old book hath it - hoisting themselves up on) "au chemin opportun, sans aultrement se poiner ou fatiguer, se trouvoyent au lieu destin ."
One hellish night for Jimmie Henderson and Lank Lionel, two Rock'n'Roll scoundrels, as their past catches up with them in the form of Fallon, an uber-seductive, long lost groupie, who appears with a contract for fame and fortune, signed in their own blood, which, after ten years, has come due.Now a movie tie-in novel.
First published in 1921, this vintage book looks at paganism and Christianity, exploring their various connections and analysing where these similarities came from and what they mean. Edward Carpenter (1844 - 1929) was an English philosopher, poet, and pioneering activist for gay rights. He had many notable friends including the Bengali polymath Rabindranath Tagore and celebrated American poet Walt Whitman; and also corresponded with many famous figures, including Jack London, Mahatma Gandhi and Annie Besant, amongst others. Contents include: "Solar Myths and Christian Festivals", "The Symbolism of the Zodiac", "Totem-Sacraments and Eucharists", "Food and Vegetation Magic", "Magicians, Kings and Gods", "Rites of Expiation and Redemption", "Pagan Initiations and the Second Birth", "Myth of the Golden Age", "The Savior-god and the Virgin-mother", "Ritual Dancing", "The Sex-Taboo", etc. Many vintage books such as this are becoming increasingly scarce and expensive. It is with this in mind that we are republishing this volume now in an affordable, modern, high-quality edition complete with a specially-commissioned new biography of the author.
Edward Carpenter (29 August 1844 - 28 June 1929) was an English socialist poet, philosopher, anthologist, and early LGBT activist. A poet and writer, he was a close friend of Rabindranath Tagore, and a friend of Walt Whitman. He corresponded with many famous figures such as Annie Besant, Isadora Duncan, Havelock Ellis, Roger Fry, Mahatma Gandhi, James Keir Hardie, J. K. Kinney, Jack London, George Merrill, E D Morel, William Morris, E R Pease, John Ruskin, and Olive Schreiner. As a philosopher he is particularly known for his publication of Civilisation, Its Cause and Cure in which he proposes that civilisation is a form of disease that human societies pass through. An early advocate of sexual freedoms, he had an influence on both D. H. Lawrence and Aurobindo, and inspired E. M. Forster's novel Maurice Born in Hove in Sussex, Carpenter was educated at nearby Brighton College where his father was a governor. His brothers Charles, George and Alfred also went to school there. When he was ten, he displayed a flair for the piano. His academic ability appeared relatively late in his youth, but was sufficient enough to earn him a place at Trinity Hall, Cambridge. Whilst there he began to explore his feelings for men. One of the most notable examples of this is his close friendship with Edward Anthony Beck (later Master of Trinity Hall), which, according to Carpenter, had "a touch of romance". Beck eventually ended their friendship, causing Carpenter great emotional heartache. Carpenter graduated as 10th Wrangler in 1868. After university he joined the Church of England as a curate, "as a convention rather than out of deep Conviction". In 1871 he was invited to become tutor to the royal princes George Frederick (late King George V) and his elder brother, Prince Albert Victor, Duke of Clarence, but declined the position. The job instead went to his lifelong friend and fellow Cambridge student John Neale Dalton. Carpenter continued to visit Dalton while he was tutor, and was presented with photographs of themselves by the princes. In the following years he experienced an increasing sense of dissatisfaction with his life in the church and university, and became weary of what he saw as the hypocrisy of Victorian society. 6] He found great solace in reading poetry, later remarking that his discovery of the work of Walt Whitman caused "a profound change" in him. (My Days and Dreams p. 64
