Explore the ruins of the ancient metropolis and ceremonial complex of Teotihuacan (Mexico) and experience what life was like for the people who lived there.

Book Review

Fifteen hundred years ago, Teotihuacan was one of the world's greatest cities. Some 200,000 people lived in this Mexican metropolis, with its massive public buildings, grid plan of streets and imposing murals and sculpture. Its trading empire dominated much of ancient Mexico. Then, in the 8th century, came a mysterious collapse. Even knowledge of the original name was lost: Teotihuacan, City of the Gods, was a title bestowed by the Aztecs six hundred years later.

The searing novel on which the internationally acclaimed hit film was based. “A Scarface-like urban epic . . . punctuated with lyricism and longing” (Publishers Weekly). City of God is a gritty, gorgeous tour de force from one of Brazil’s most notorious slums. Cidade de Deus: a place where the streets are awash with narcotics, where violence can erupt at any moment over drugs, money, and love—but also a place where the samba beat rocks till dawn, where the women are the most beautiful on earth, and where one young man wants to escape his background and become a photographer. When City of God erupted on screens worldwide, it became one of the most critically and commercially successful foreign films of recent years. But few were aware of the story behind the film. Written by Paulo Lins, who grew up in the favela (shantytown) Cidade de Deus in Rio de Janeiro and who spent years researching its gang history, City of God began life as a coruscating, harrowing novelistic account of twenty years in the illicit pursuits of the youth gangs born from the favela. “With plot devices sometimes as minimal as the dawning of a new day, City of God seems more like a mosaic than a novel, but it’s a mosaic with unforgettably vibrant colors.” —Booklist

The book presents human history as being a conflict between what Augustine calls the City of Man and the City of God, a conflict that is destined to end in victory of the latter. The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the eternal truths of God, now revealed fully in the Christian faith. The City of Man, on the other hand, consists of people who have immersed themselves in the cares and pleasures of the present, passing world. Though The City of God follows Christian theology, the main idea of a conflict between good and evil follows from Augustine's former beliefs in Manichaeanism. A philosophy based on the idea of primordial conflict between light and darkness or goodness and evil. In the case of City of God, it is the City of God (representing light) and the City of Man (representing darkness). Though his book follows an ideology of Manichaeanism, he still distances himself from them by calling them heretics: ..". I say, so just and fit, which, when piously and carefully weighed, terminates all the controversies of those who inquire into the origin of the world, has not been recognized by some heretics ..." Later, when Augustine converted to Christianity he at one point accepted Neo-Platonism. He ends up adding an idea of Neo-Platonism with a Christian idea in The City of God when he says: "As for those who own, indeed, that it was made by God, and yet ascribe to it not a temporal but only a creational beginning ..."

The #1 New York Times and Wall Street Journal bestseller, named one of the best books of the year by The Boston Globe and National Geographic: acclaimed journalist Douglas Preston takes readers on a true adventure deep into the Honduran rainforest in this riveting narrative about the discovery of a lost civilization -- culminating in a stunning medical mystery. Since the days of conquistador Hernán Cortés, rumors have circulated about a lost city of immense wealth hidden somewhere in the Honduran interior, called the White City or the Lost City of the Monkey God. Indigenous tribes speak of ancestors who fled there to escape the Spanish invaders, and they warn that anyone who enters this sacred city will fall ill and die. In 1940, swashbuckling journalist Theodore Morde returned from the rainforest with hundreds of artifacts and an electrifying story of having found the Lost City of the Monkey God-but then committed suicide without revealing its location. Three quarters of a century later, bestselling author Doug Preston joined a team of scientists on a groundbreaking new quest. In 2012 he climbed aboard a rickety, single-engine plane carrying the machine that would change everything: lidar, a highly advanced, classified technology that could map the terrain under the densest rainforest canopy. In an unexplored valley ringed by steep mountains, that flight revealed the unmistakable image of a sprawling metropolis, tantalizing evidence of not just an undiscovered city but an enigmatic, lost civilization. Venturing into this raw, treacherous, but breathtakingly beautiful wilderness to confirm the discovery, Preston and the team battled torrential rains, quickmud, disease-carrying insects, jaguars, and deadly snakes. But it wasn't until they returned that tragedy struck: Preston and others found they had contracted in the ruins a horrifying, sometimes lethal-and incurable-disease. Suspenseful and shocking, filled with colorful history, hair-raising adventure, and dramatic twists of fortune, THE LOST CITY OF THE MONKEY GOD is the absolutely true, eyewitness account of one of the great discoveries of the twenty-first century.

The author focuses on one of the most important religious centers in Africa: the Yoruba city of Ile-Ife in southwest Nigeria. The spread of Yoruba traditions in the African diaspora has come to define the cultural identity of millions of black and white people in Brazil, Cuba, Puerto Rico, Trinidad, and the United States. He describes how the city went from great prominence to near obliteration and then rose again as a contemporary city of gods. Throughout, he corroborates the indispensable linkages between religion, cosmology, migration, and kinship as espoused in the power of royal lineages, hegemonic state structure, gender, and the Yoruba sense of place.