Manual Lethed (A Guardian of the Angels Book 2)

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Each book in The Vessel Trilogy is a standalone story, which are best enjoyed in order:. She never knew this demon world existed.

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Now she just wants to survive it. Genevieve Drake has never been the helpless kind of girl, has never needed to be rescued. That is, not until her twentieth birthday when some dude nearly chokes her to death in an alley and a hot stranger rips a monster from inside the guy. The hot guy? Now her guardian, whether she likes it or not. Prince Bamal, demon lord of New York City, still wants her. But this time, he wants her alive. All signs point to the lost prophecy and his desire for her inherent power as a Vessel of Light. While Jude Delacroix spends his days and nights searching for the prophecy, another protector steps in to take his place.

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Industry Reviews Ninth House is the best fantasy novel I've read in years , because it's about real people. Bardugo's imaginative reach is brilliant, and this story, full of shocks and twists, is impossible to put down - Stephen King Ninth House is one of the best fantasy novels I've read in years.

This book is brilliant, funny, raw and utterly magnificent -- it's a portal to a world you'll never want to leave - Lev Grossman, New York Times bestselling author of The Magicians Leigh Bardugo's Ninth House rocked my world. I could not get enough of Alex Stern, a heroine for the ages. With a bruised heart and bleeding knuckles, she risks death and damnation - again and again - for the people she cares about. I was cheering her on the whole way: from the first brilliant sentence of this book to the last. More, please, Ms Bardugo. There's so much magic here that you'll begin to feel it seeping into the room around you as you read, and characters so real you 'll practically hear their voices in your ear.

Leigh Bardugo has written a book so delicious, so twisty, and so immersive I wouldn't blame you for taking the day off to finish it. In Stock. King of Scars. King of Scars From the author of Six of Crows. The querele - a dispute, debate, complaint, lament, argument - becomes a genre in its own right in the later fourteenth century, especially for lovers with their perpetual questions and sallies into arenas of contention.

The term carries connotations of battle as well as legal strife. Gower uses the term a couple dozen times in CA, and it defines most of Amans' postures in the middle books of the poem. Gower often uses the volcanic Mt. Etna as a sign of the eruptive nature of Envy and also Wrath. Compare Prol. Stockton Gower, Major Latin Works , p.

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The idea perhaps originates in Ovid, Met. That is, in civil law the Roman law used in England only in special property cases, especially the transmission of clerical property; other kinds of property were governed by English common law. As Macaulay shrewdly suggests, the proverbial statement Gower presents seems ultimately dependent on Justinian's Institutes 1. The Fufian Caninian Act restricted the proportion of an owner's slaves who could be freed at the owner's death a restriction apparently originally intended to keep down the numbers of new citizens at a time when the empire "still seemed to be expanding" Robinson, "Persons," p.

Birks and McLeod , pp. The proverbial notion alluded to in lines evidently emerged from an early misreading: the text of Justinian that medieval authors read usually corrupted the names used to identify the law to read "Lex Fusia Canina" "the Fusian canine law," with both a misreading of minims to make Caninia into canina , and a misreading of f as s to make Fusia from Fufia - both errors that probably dated back early in the textual tradition of Justinian and remained uncertain until more recent editions: Macaulay's own source-text apparently read "Furia Caninia".

Since the text in Justinian argued that the law should be repealed "quasi libertatibus impedientem et quodammodo invidam" "as a hindrance to and in some sense an invidious enemy of freedoms" , medieval authors found ways to link the idea of invidia in context "invidious enemy" but also simply the sin "envy" to this "Fusian canine law," and thence to the useless envy of dogs who protect property from which they do not themselves benefit. Thus, as Macaulay notes, John Bromyard in the later fourteenth century under Invidia in his Summa confessorum states that "omnes isti sunt de professione legis Fusie canine.

Ille enim Fusius inventor fuit legis cuius exemplum seu casus est iste. Quidam habet fontem quo non potest proprium ortum irrigare.

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Posset tamen alteri valere sine illius nocumento, ipse tamen impedit ne alteri prosit quod sibi prodesse non potest, ad modum canis, sicut predictum est: a cuius condicione lex canina vocata est inter leges duodecim tabularum, que quia iniqua fuit, in aliis legibus correcta est, sicut patet Institut. For this Fusius was the founder of a law whose pattern or circumstance was this: a certain man owned a spring from which he could not water his own fields. Even though he would have been able to help another without harming himself, he nonetheless prevented anyone else from profiting from what could not profit him, just like a dog, according to the saying.

From this the law was called the 'canine law' among the laws of the twelve tables, but because it was iniquitous, it was corrected in other laws, just as is said in the Institutes, book 1, 'concerning the repeal of the Fusian canine law'" Galloway, "Literature of ". See also Fisher, John Gower , pp. Latin marginalia: Hic ponit Confessor exemplum saltem contra istos qui in amoris causa aliorum gaudiis inuidentes nequaquam per hoc sibi ipsis proficiunt.

Et narrat, qualiter quidam iuuenis miles nomine Acis, quem Galathea Nimpha pulcherrima toto corde peramauit, cum ipsi sub quadam rupe iuxta litus maris colloquium adinuicem habuerunt, Poliphemus Gigas concussa rupe magnam inde partem super caput Acis ab alto proiciens ipsum per inuidiam interfecit. Et cum ipse super hoc dictam Galatheam rapere voluisset, Neptunus Giganti obsistens ipsam inuiolatam salua custodia preseruauit. Set et dii miserti corpus Acis defuncti in fontem aque dulcissime subito transmutarunt. And he tells about a certain young knight named Acis, whom the most beautiful nymph Galatea deeply loved with her whole heart.

When they were under a certain rock next to the shores of the sea holding conversation with one another, Polyphemos the giant, having broken a rock, threw a huge part of it from above on Acis' head, killing him through envy.

And although after this the giant wanted to rape the aforesaid Galatea, Neptune prevented him, preserving her inviolate by his safe custody. But even the gods, pitying dead Acis, instantly transformed his body into a spring of sweetest water. The story of Acis and Galatea may be found in Ovid, Met. Macaulay notes that Polyphemous' running around Etna in a jealous rage before killing Acis is Gower's addition See Runacres' discussion of the tale as an exemplum that balances artistry of narrative with ethics, particularly in its focus on Polipheme's voyeuristic obsession "Art and Ethics," pp.

Ovid is Gower's major literary source for CA. Pearsall "Gower's Narrative Art," p. See CA 3. Compare CT I A See MED s. See also Runacres on Poliphemous: "His heart burns, and he flees like some huge flaming arrow, burning like Etna" p. Latin marginalia: Hic loquitur Confessor de secunda specie Inuidie, que gaudium alterius doloris dicitur, et primo eiusdem vicii materiam tractans amantis conscienciam super eodem vlterius inuestigat.

Not cited by Whiting. Latin marginalia: Boicius: Consolacio miserorum est habere consortem in pena.

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A common proverb. The Latin text and translation may be found in Minor Latin Poets , ed. Duff and Duff, pp.

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A lively translation appears by Slavitt in The Fables of Avianus , p. In Latin the fable is only 20 lines long 13 lines of prose in Crane's edition. See Crane's edition of Jacques de Vitry Exempla , p. Latin marginalia: Hic ponit Confessor exemplum presertim contra illum, qui sponte sui ipsius detrimentum in alterius penam maiorem patitur.


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Et narrat quod, cum Iupiter angelum suum in forma hominis, vt hominum condiciones exploraret, ab excelso in terram misit, contigit quod ipse angelus duos homines, quorum vnus cupidus, alter inuidus erat, itinerando spacio quasi vnius dici comitabatur. Et cum sero factum esset, angelus eorum noticie seipsum tunc manifestans dixit, quod quicquid alter eorum ab ipso donari sibi pecierit, illud statim obtinebit, quod et socio suo secum comitanti affirmat duplicandum. Super quo cupidus impeditus auaricia, sperans sibi diuicias carpere duplicatas, primo petere recusauit.

Quod cum inuidus animaduerteret, naturam sui vicii concernens, ita vt socius suus vtroque lumine priuaretur, seipsum monoculum fieri constanter primus ab angelo postulabat. Et sic vnius inuidia alterus auariciam maculauit. And he narrates how, when Jupiter sent his angel in a man's form from on high down to earth in order to investigate the circumstances of men, it happened that this angel journeyed around for about the span of a day in the company of two men, one of whom was covetous, the other envious. And when it had become late, the angel, then making clear his identity to their understanding, said that whatever one of them should petition him for, that he would obtain immediately, and he swore that it would be doubled for the companion traveling with him.