Distributors Books

Very informative volume. I enjoyed learning about the African American contribution to the Arts,that is too often left out of publications. Here are most of the early pioneers,some are no longer with us,but acomplishments are really outstanding! I recommend this book to any Martial Artist,with a thirst for knowledge.

Hey, This book is really good for all you martial-artists out there. I especialy liked this book, because my sensei is in it, but also because it was written well, and really shows that everybody is equal, and everyone can suceed!! My sensei is Thomas R. Joiner. He is in this book, has 5th degree black belt, and has written many excellent books such as: "The Warrior as Healer", and "Chinese Herbal Medicine Made Easy". I would recomend those books for people looking for alternative to western medicine. This book was great, and you should get it!

At as few pages as this book is written, you could expect a lot less, but "Celtic Way of Life" delivers the facts plainly, in a very middle-school text-book manner. Not to say it would bore any other reader with its simplicity -it keeps a steady pace and stays in focus. It only scratches the surface, and that very lightly, but I still see it as a valuable book for someone who wishes to look at the archaeological evidence in the ways of living and every day Celtic life -rather than derrive it from folklore and mythology.

This small (72 pp.)book contains an incredible amount of information about life in Ireland 2500 years ago. The daily life of the Celts -- housing, work, play, social rules, and more -- are clearly explained. Black and white illustrations (drawings and photographs)supplement the text, as does the occasional quotation from a contemporary source or translated poem.A good resource for teachers and independently usable by middle schoolers and strong elementary readers. An important addition to a generally expensive list of books about the Celts. (This edition is reprinted from a 1976 publication of the Curriculum Development Unit in Dublin.)

Albert Barnes (1798-1871) was the minister of the First Presbyterian Church in Philadelphia and a leading advocate for gradual abolition in the Presbyterian Church (New School). In an earlier book, Barnes demolished the biblical justifications for slavery. In this book he deals with what the churches should do. His final conclusion: the evangelical churches, as did the Quakers already, must "get clear" of slavery. If the churches did not sanction the institution, he claimed, the institution would collapse in a year. Modern readers will be struck by the seriousness with which Barnes takes politics and economics when dealing with this moral issue, but also with his innocence -- Barnes had no conception of slavery as a system of racial surpression. He genuinely believed that the institution was doomed, and that a peaceful resolution of the impending crisis of the Union could be resolved by people of good will acting on their deepest convictions.

Albert Barnes (1798-1871) was the minister of the First Presbyterian Church in Philadelphia and a leading advocate for gradual abolition in the Presbyterian Church (New School). In an earlier book, Barnes dealt with the biblical justifications for slavery. In this book he deals with what the churches should do. His final conclusion: the evangelical churches, as did the Quakers already, must "get clear" of slavery. If the churches did not sanction the institution, he claimed, the institution would collapse in a year. Modern readers will be struck by the seriousness with which Barnes takes politics and economics when dealing with this moral issue, but also with his innocence -- Barnes had no conception of slavery as a system of racial surpression. He genuinely believed that the institution was doomed, and that a peaceful resolution of the impending crisis of the Union could be resolved by people of good will acting on their deepest convictions.

I have reviewed Thomas Hughes' Dictionary of Islam, and I have found that, despite being written by an Englishman clergyman over 100 years ago, it presents a fairly comprehensive view of the Islamic faith, based essentially on the orthodoxy of the Hanifite (madhab)-- School of Islam Law.

Most of the scriptural information contained therein come from traditional Islamic texts (such as Mishkat al Masabih, Hidaya, etc.), but several biographical sketches and translations of the Qur'anic Surahs are based on the works of Western orientalists, containing inherent biases. By and large, the traditions and rules are universal and not subject to polemics.

The lexicon undoubtedly contain vast amount of information that can only be found in other voluminous texts and encyclopedias, such as the New Encyclopedia of Islam, still under production.

This dictionary will be of great value to the lay Muslim (wanting to know more about Islam) as well as the serious student of the faith. It contains far more historic information than the Concise Encylopedia of Islam by Cyril Glass, even though I put the latter a step ahead because it prepared by a man of the faith and it is more up to date.

Nonetheless, this book would be a good addition to anyone's library. I use it all the time for quick references, especially on 'far out' topics or questions including those that may be considered 'esoteric.'

I have no hesitation in recommending this book, if only because there is no other out there (produced from Muslim sources) that is available in a comprehensive format to the lay Muslim, outside that of Cyril Glass'.

This book, written by a Christian Missionary wandering in the Indian Sub-continent in the 1800's is a very copmprehensive work on the Islamic doctrines, beliefs and practices. It practically has a definition for every Islamic term or concept that you ever wanted to know. Apart from these it also contains informative articles on the lifestyles of Muslims in the 1800's on ceremonies like marriage, birth, death and other festivals and rites. Its many illustrations and easy to read format will prove invaluable to any one who wants to learn about Islam and Muslims and will be a great gift for non-muslim friends.

Considering it was written in 1909, this is a very good dictionary. It shares some of the flaws common to all older dictionaries, such as odd omissions and a lack of sophistication in the entries. It does have a pronunciation guide and a few grammatical notes, unlike many older dictionaries. Very interesting from a historical perspective. If you're interested in learning to speak Choctaw yourself, I recommend the language learning CD-ROM at ISBN# 0806133791, but you wouldn't go wrong having both.

Cyrus Byington was a missionary who lived among the Choctaw of Oklahoma in the mid 19th century. He set out to construct a lexicon of the Choctaw language in order to translate many Christian prayers, hymns, and bible passages into Choctaw. What resulted was one of the most complete lexicons for a Native American language that exists today. Dictionary is not complete however, and many of the words do indeed date the work. However the work itself has two parts; an English-Choctaw, and a Choctaw-English component. A must have for anyone interested in languages.

I was always curious about Kiran Bedi. After reading the book, my respect for her has greatly increased. The book is very informative about her life and career.However, the author does an average job of writing about her life. Instead of sticking to the facts, he goes into long lectures on the pros of her philosophy and and what should be done to improve the prison system in India.

I started this book and could not keep it down. Often I wondered is it real? Is it real? IT IS REAL, as there are a number of newspaper reports are also presented in the book to support. When any one thinks about the Indian system, prisons, people or society in general the first thing that comes to mind is, is there a any hope for the country? Most often, the answer in ones mind is a negative to impossible. But if you read this book, every page changes your opinion so strongly even the most stubborn skeptics will think once again and will say 'may be we did not try, but here Dr. Kiran Bedi tried and set an example for all of us follow'.

I REQUEST ALL OF YOU TO BUY AND READ.

I highly recommend this wonderful presentation of the story of Washington's Jewish community. I was fortunate enough to see the exhibition that culminated in the publication of this book, and reading the book is like another visit to the exhibit, with the added advantage of being able to read the fascinating essays at my leisure. The story of a community is many stories, and the editors present a compelling overview of a 350 year saga.

SInce I grew up in Washington, D.C., the daughter of a grocer whose family lived above the store at first, I was expecting something more like what I saw at the 350 years of Judaism exhibit- lots of picture of the grocery stores, the dances on the JCC roof, fraternities and sororities, the large percentage of jewish students at Roosevelt and Coolidge High Schools, the Gallatin St. Hot Shoppe, etc. It seemed to me this book, although it had some of that, focused on those families who became very wealthy, built big projects, etc., not on the folks who made a living and more, but were still simple family folks who struggled so their kids could go to college, gave them simple bar mitzvahs and really nice weddings and were very proud of those accomplishments.

I have read the "authorized biography" by Harish Bhimani and had heard that Bharatan's version is a little scandalous. Bharatan's version comes across as being a little more blunt of course, but Lata doesn't really come out in a negative light in the book in my opinion. Bharatan is definitely an expert on Lata's career, and this book is more of a filmography than a biography in many aspects, as compared to the Bhimani book. Bharatan tends to repeat many incidents and facts over and over throughout the book, which sometimes makes the narrative seem a little slow. However, this is still a good read, and certainly a good collector's item for Lata's fans for her songs through 1994 or so.

If there is anyone who can write a book on Lata Mangeshkar, it is Raju Bharatan.He has been associated with hindi film music for over four decades now.This book gives us an insight on Lata's aura, charisma, her struggle and also little known facts, dispute with Rafi.Read for yourself how different music directors rate her. This is a no-holds-barred, no-punches-pulled account of the most unputdownable performer in the world. A 'must-buy' for all hindi film music lovers.

Scotland boasts two contemporary medieval mega-heroes of the endless wars to remain independent of imperialistic England. The elder man was a commoner, William Wallace. The younger, subject of Walter Scott's poem THE LORD OF THE ISLES, was born noble, Robert the Bruce, who later clawed his way to kingship.

"His was the patriot's burning thought,
Of Freedom's battle bravely fought,
***********
Of rout and rally, war and truce, --
As heroes think, so thought the Bruce" (Canto III, xxvii)

The Plot:

Canto One: King Robert the Bruce has sailed from Ireland to reclaim the throne of Scotland. Accompanied by his sister Isabel and brother Edward, the King is in a boat heading to rendezvous with loyal supporters. Adverse winds and tides blow him ashore at mainland Atornish Castle. There a pre-nuptial feast is being celebrated for Ronald, Lord of the Isles, and Edith, sister of the castle's master, the Lord of Lorn.

Canto Two: As knightly shelter-seekers, unidentified Bruce and party are given places of honor as the banqueters await the arrival of a holy abbot from Iona to officiate at the wedding. But King Robert is recognized by the hostile Lord of Lorn. He demands instant vengeance for Bruce's murder of his kinsman. The Abbot compels forces both for and against Bruce to sheathe arms. The men of Lorn appeal to the Abbot to add his condemnation to the Pope's excommunication of Bruce. The Abbot foresees Bruce's greatness and will not condemn the king. Meanwhile the bridegroom Ronald loves Bruce's sister Isabel, not his intended Edith, although she is smitten by him. Edith's enraged brother breaks the engagement after Edith joins Isabel in pleading for Bruce. The Lord of Lorn impetuously promises his sister Edith to an English lord, Clifford, who now occupies Bruce's ancestral castle. The abbot's party sets sail back to Iona.

Canto Three: Sentiment among the remaining wedding guests then shifts powerfully against the English and in the king's favor. The Lord of Lorn seeks his sister to depart Atornish castle with her. But she and her old nurse have sought sanctuary and fled with the Abbot's ships. Lorn launches a pursuit, led by piratical Cormac Doil. During the night key Scottish nobles kneel to Bruce and urge him to re-conquer Scotland from the English. Bruce will draw off towards the isle of Skye while his new allies rally more support. Bruce's brother Edward will take their sister back to Ireland for safety. Before Bruce and Ronald, Lord of the Isles reach Skye, a storm makes them take shelter on a desolate island. Bruce, Ronald and Ronald's young page while away the day hunting a deer. There they encounter five retainers of Lorn led by Cormac Doil who seek to assassinate the royal party during a night when both groups share a makeshift shelter. The men of Lorn are defeated because of a warning cry given by a young boy, a mute minstrel whom they had captured with his mother the day before. At dawn Bruce, Ronald and the nameless minstrel boy trek out of the wilderness to rejoin their followers on the rugged island shore.


Canto Four: Returned early from recruiting, Bruce's brother Edward brings good news. The clans are rising! Better yet: Scotland's greatest foe, England's King Edward I, has breathed his last, cursing Scotland to the end. Bruce's growing armada sails for the isle of Arran opposite his ancestral castle on Scotland's west coast. Ronald of the Isles persuades Bruce to say a good word of his suit to his sister, now in the little convent of St. Bride on the isle of Arran. Bruce brings the mute minstrel boy to be his sister's servant. The king dutifully conveys Ronald's suit, which Isabel, briefly tempted, rejects out of respect for the scorned Edith of Lorn. The young minstrel then leaves behind his/her engagement ring out of gratitude to Isabel and slips away to rejoin Bruce's fleet.

Canto Five: Isabel guesses the boy is really Edith Lorn. She sends old Father Augustine hobbling across the island to Brodick bay and the fleet to ask Bruce to send the boy back. But Edward has already sent the boy, now renamed Amadine, on a dangerous mission across to the mainland Carrick shore to tell an old retainer to light a signal fire after dark, should Baron Clifford and the English appear to be off guard at Bruce's old castle. Bruce rebukes Edward, gives the minstrel boy Amadine to Ronald Lord of the Isles as page. A fire leaps up across the strait. The tiny invasion fleet sails. On arrival they learn that no one knows who set the supernatural signal fire. The host advances on the castle by night. Amadine is hidden for safety in a hollow tree. Captured, he is condemned by Baron Clifford and his guest, the visiting Lord of Lorn, to be hanged as a spy. Bruce's men overpower the execution squad. Ronald of the Isles personally rescues his new page. The attackers successfully storm the castle. Clifford falls. Lorn flees in a skiff. The victorious forces briefly celebrate the return of Robert the Bruce to his birthplace.

Canto Six: A heady seven years of victory upon victory ensue. At St Bride's Convent Isabel is now a vowed nun and Edith her faithful lay companion. Meanwhile a late June 1314 deadline is set for the occupying English garrison of Stirling Castle either to be relieved by an army from England or to surrender to the Scots. The day before the deadline, a huge relieving force arrives, led by King Edward II in person. Sister Isabel sends Edith, re-disguised as the page Amadine, to join the Scottish forces assembling at Bannockburn near Stirling. Edith/Almadine still loves the Lord of the Isles but says she will not have him. Edith is sent by Robert the Bruce (who knows her true identity) to a hill above the battle to safety with clergy and the other non-combatants. After many hours of combat, Bruce sees that the English are even more weary than the Scots. He urges his forces to redoubled effort. The English break. Yet Ronald's Men of the Isles are surrounded in a pocket. Edith, hitherto thought to be a mute, shouts and spurs the civilians to join the attack to save her onetime fiance. On the won field of battle Ronald, Lord of the Isles, recognizes the Maid of Lorn and renews his suit. Robert the Bruce summons the Abbot chaplaining his forces to prepare a victory Mass and nuptials for the reconciled couple. He ends the tale:

"Ourself will grace, with early morn,
The bridal of the Maid of Lorn." (Canto VI, xxxvii)

The ship of state rolls on like a juggernaut weighted by innumberable barnacles, albeit very fair human barnacles like Isabel and Edith.

Read this long poem aloud for the sheer joy of its music. Savor its descriptions of some of the most treacherous seas and gorgeous landscapes on the planet. -OOO-

This is a spirited narrative poem that culminates in the battle of Bannockburn in 1314 between Robert the Bruce and the same English villains that you booed and hissed at in Braveheart. The version of the battle given here may not be the way the battle actually happened, but this matters little.

Although Mahabharat is such a big book, if you read this trustworthy translation, you'll wish it would never end. One of the very few very big books to read again and again. Also this translation has been accepted by the great spiritual teacher A.C. Bhaktivedanta Swami Prabhupada.

Readers should note that this title is not out-of-print but is in print and is available in a 4-volume paperbound edition. It can be found by searching under - Mahabharata of Krishna-Dwaipayana Vyasa, by KISARI MOHAN GANGULY. This is the complete translation by Kisari Mohan Ganguli, and was published between 1883-1896. My own copy is the economy paperback reprint in four stitched and sturdily-bound though poorly printed volumes, and runs to over 5000 closely printed pages. Although not, of course, based on the recent critical Poona edition of the Sanskrit text, this edition should serve well enough as a reading text for anyone but a Sanskrit scholar.

J.A.B. van Buitenen, in the first volume of his own recent translation, comes down rather hard on Ganguli, though he apologizes for his harshness in a later volume. But to an impartial reader, van Buitenen's harshness seems hardly justified. As a native speaker of English myself, I find Ganguli's feeling for English to be on the whole superior to that of van Buitenen.

We should also remember that Ganguli did not have access to the rich resources van Buitenen enjoyed. In addition, Ganguli states clearly in his preface that he has tried to give "as literal a rendering as possible of the great work of Vyasa," and a literal rendering does not have the same aim as a more literary rendering.

The most prominent feature of Ganguli's style, apart from its literalness, is his employment of forms such as "Thee" and "Thou" and "Thine," etc., archaic forms which can at times grate on the modern sensibility. He also has a curious fondness for the word "and."

Despite his literalness and archaisms, however, and despite his occasional inaccuracies (some of which seem to be the product of misprints), Ganguli is always lively and never wooden; as an Indian, he seems really to have caught the spirit of the Mahabharata. His version, though it requires stamina to read, has great energy and succeeds marvelously in capturing the many interesting and colorful characters of the poem, and in vividly portraying the weird and wonderful things they get up to. Ganguli's is a lively edition I would certainly recommend.

As for the more recent three volumes of van Buitenen's translation (1973-78), which cover just one third of the total text (Books 1 to 5 of 18), although they represent fairly careful and up-to-date scholarship, and although they are beautiful examples of a well-thought-out layout and typography which makes for much easier reading than the cluttered pages of Ganguli, stylistically they too leave something to be desired, at least occasionally. Van Buitenen had his quirks too.

His grasp of the connotations of English words is often weak, and sometimes I even get the feeling that he may not have been a native speaker of English. Why else such eccentric usages as "Prince sans blame," or "The Age of the Trey" and "The Age of the Deuce"? Even worse, why "Baron," with its wholly inappropriate medieval European connotations, instead of the Sanskrit "ksatriya" or the English "Warrior"? A European "Baron" suggests to me something very unlike an Indian "ksatriya." Far better to keep occasionally to the Sanskrit vocabulary, which is simple enough, than flee to inappropriate equivalents.

Besides van Buitenen's occasionally quirky usage, it must be said that his rendering can sometimes be rather wooden, particularly in the passages he chose to attempt in 'verse.' On the whole, however, he has given us a version which at its best reads well, and one that is mercifully free of irksome archaic forms. His edition is also extremely well-organized, and has a substantial and helpful scholarly apparatus (lengthy introductions, plot summaries, notes, full indexes, etc.) which Ganguli's edition lacks.

So where are we? Clearly no ideal and complete English translation of the Mahabharata exists, nor is ever likely to exist given its stupendous size. Also, to really get a feeling for the magic of the Mahabharata, you have to read at least a bit of it in Sanskrit. A practical and user-friendly 'Introduction to Sanskrit' for ordinary folks (as opposed to academic linguists) is that of Thomas Egenes (1989). A few months work with this will soon find anyone reading at least some of the Sanskrit, in a bilingual edition such as Monier Williams' excellent 'Story of Nala,' with real enjoyment.

To conclude, if I had to choose between the Ganguli and van Buitenen, and although I'm grateful for both as both have much to offer, I would recommend Ganguli as being closer in spirit to the original - but I'd also suggest that those who are innocent of Sanskrit take a peek at Egenes.