N. D. Iverson's debut novel This Would Be Paradise has garnered over 2.1 Million reads online and is now available with new revisions, content, and a never before seen bonus chapter! In a world where a virus has spread turning most of the population into flesh eating monsters, there are two friends partying it up in New Orleans when the infection hits. Far away from home, they are trapped and trying to make sense of all that has happened with the help of new friends and enemies along the way. Zombies aren't the only thing to fear...

The book explores the fundamental and multifaceted dialectic between utopian dreams and dystopian nightmares within American culture. The utopian mindset in constructing and imagining different futures for society is reflected in a wide range of differential cultural texts and narratives such as novels, short stories, political discourses and treatises, journalism and scholarly and intellectual debates. Often these combine social criticism and satire, political rhetoric, religious belief systems, and biblical metaphors. Approaching the topic from various angles and throughout different historical periods, the essays in this volume collectively show how fascinating and rewarding the exploration of this utopian discourse of for an understanding of American culture.

Prepare yourself for the paradise prophecy. Then pray it isn’t happening. An iconic, near saintly, pop singer dies suddenly, tragically in an inexplicable fire. She’s only the first victim in a series of similar, unspeakable deaths. Bernadette Callahan is an investigator at a shadowy government organization. She’s on the trail of a serial killer with ungodly means of disposal. Religious historian Sebastian LaLaurie knows that the crimes are more than the work of a psychopath, and that Bernadette is closing in on something she never bargained for. Now Sebastian must convince Bernadette to believe—in the power of fallen angels in disguise. In the ancient clues of the Bible. In the hellfire of a coming apocalypse. In the prophecies of Paradise Lost. And ultimately, in the unholy conspiracy upon them, one far beyond the scope of mankind’s darkest imagination. And one that no human can stop.

#1 NEW YORK TIMES BEST SELLER • From the award-winning, best-selling author of the classic A Little Life—a bold, brilliant novel spanning three centuries and three different versions of the American experiment, about lovers, family, loss and the elusive promise of utopia. A BEST BOOK OF THE YEAR: VOGUE • ESQUIRE • NPR • GOODREADS To Paradise is a fin de siècle novel of marvelous literary effect, but above all it is a work of emotional genius. The great power of this remarkable novel is driven by Yanagihara’s understanding of the aching desire to protect those we love—partners, lovers, children, friends, family, and even our fellow citizens—and the pain that ensues when we cannot. In an alternate version of 1893 America, New York is part of the Free States, where people may live and love whomever they please (or so it seems). The fragile young scion of a distinguished family resists betrothal to a worthy suitor, drawn to a charming music teacher of no means. In a 1993 Manhattan besieged by the AIDS epidemic, a young Hawaiian man lives with his much older, wealthier partner, hiding his troubled childhood and the fate of his father. And in 2093, in a world riven by plagues and governed by totalitarian rule, a powerful scientist’s damaged granddaughter tries to navigate life without him—and solve the mystery of her husband’s disappearances. These three sections comprise an ingenious symphony, as recurring notes and themes deepen and enrich one another: A townhouse in Washington Square Park in Greenwich Village; illness, and treatments that come at a terrible cost; wealth and squalor; the weak and the strong; race; the definition of family, and of nationhood; the dangerous righteousness of the powerful, and of revolutionaries; the longing to find a place in an earthly paradise, and the gradual realization that it can’t exist. What unites not just the characters, but these Americas, are their reckonings with the qualities that make us human: Fear. Love. Shame. Need. Loneliness.

Sarah Manguso’s first collection, a combination of verse and prose poems, explores love, nostalgia, remorse, and the joyful and mysterious preparation for the discoveries of new lands, selves, and ideas. The voice is consistently spare, honest, understated, and eccentric.

Generations ago, angel Remiel chose to renounce heaven and live on Earth. He found a place among ordinary humans by converting himself into Boston P.I. Remy Chandler, but he can never tell anyone who he was or that he still has angelic powers. Remy can will himself invisible, speak and understand any foreign language (including any animal language), and hear the thoughts of others. All these secret powers come in handy for a private investigator, especially when the Angel of Death goes missing and he’s assigned to find him. As he gets deeper into the investigation, he realizes this is not a missing persons case but a conspiracy to destroy the human race and only Remy has the powers to stop the forces of evil.

The Apocalypse of Moses is the Greek version of the Life of Adam and Eve. The original version is believed to have been written in a Semitic language, as there as terms transliterated into Greek from a Semitic language, however, it is not known positively which language, as the original text is lost, and so far, no fragments have been found among the Dead Sea Scrolls that can be firmly linked to it. The closest text discovered to date among the Dead Sea Scrolls would be the Genesis Apocryphon scroll, written in Aramaic and generally dated to between 37 BC to 50 AD. The original language of the Apocalypse of Moses was likely also Aramaic, as demonstrated by the use of the name Iah (Jah), which is found more commonly in Aramaic language books, like Tobit. A number of references circumstantially date the original work to the era when the Greeks ruled Judea, between 330 and 140 BC. The reference to Iah is itself evidence of a pre-Hasmonean origin, as the Hasmoneans’ authorized’ version of the Hebrew texts appear to have redacted Iah (יה) to Yahweh (יהוה) when they converted the Jews from the Canaanite (Samaritan/Paleo-Hebrew) script to the Assyrian (Hebrew) script. The name Iah (Jah) does show up in many ancient names, such as Josiah, and phrases such as Hallelujah, implying it was once widely accepted as the name of (a) God, however, virtually disappeared from the Hebrew scriptures at some point, likely during the Hasmonean redaction and standardization circa 140 BC. The reference to Lord Sabaoth (κυρίῳ σαβαωθ) is another indicator of a pre-Hasmonean origin for the text. Lord Sabaoth was the Major-General of the Lord God’s army that helped Joshua destroy the walls of Jericho in the Septuagint’s Book of Joshua. There are many references to Lord Sabaoth, the ‘Lord of War’ in the Greek era, however, during the early Hasmonean era, he became an epitaph of Iaw (Yahweh) the national God of Hasmonean Judea: Iaw Sabaoth (יהוה צבאות). The Hasmoneans redacted Lord Sabaoth from the Book of Joshua, replacing him with Yahweh (יהוה), meaning that Yahweh was the Major-General of his own army in the Masoretic version of Joshua. According to later-Hasmonean records, Yahweh Sabaoth became the Jewish version of Dionysus or Bacchus, a god of war, wine, and lust, before he was abandoned during the formation of the Pharisee sect, who rejected the pronunciation of any of the names of God.