A detailed study of the Horned God in the traditions of Britain and Europe, concentrating on the natural and mystical facets of this most compelling and enduring of archetypes.--From publisher description.

"Mardi Gras remains one of the most distinctive features of New Orleans. Although the city has celerated Carnival since its days as a French and Spanish colonial outpost, the rituals familiar today were largely established in the Civil War era by a white male elite." -- back cover.

For centuries, the Feast of Fools has been condemned and occasionally celebrated as a disorderly, even transgressive Christian festival, in which reveling clergy elected a burlesque Lord of Misrule, presided over the divine office wearing animal masks or women's clothes, sang obscene songs, swung censers that gave off foul-smelling smoke, played dice at the altar, and otherwise parodied the liturgy of the church. Afterward, they would take to the streets, howling, issuing mock indulgences, hurling manure at bystanders, and staging scurrilous plays. The problem with this popular account—intriguing as it may be— is that it is wrong.In Sacred Folly, Max Harris rewrites the history of the Feast of Fools, showing that it developed in the late twelfth and early thirteenth centuries as an elaborate and orderly liturgy for the day of the Circumcision (1 January)—serving as a dignified alternative to rowdy secular New Year festivities. The intent of the feast was not mockery but thanksgiving for the incarnation of Christ. Prescribed role reversals, in which the lower clergy presided over divine office, recalled Mary's joyous affirmation that God "has put down the mighty from their seat and exalted the humble." The "fools" represented those chosen by God for their lowly status.The feast, never widespread, was largely confined to cathedrals and collegiate churches in northern France. In the fifteenth century, high-ranking clergy who relied on rumor rather than firsthand knowledge attacked and eventually suppressed the feast. Eighteenth- and nineteenth-century historians repeatedly misread records of the feast; their erroneous accounts formed a shaky foundation for subsequent understanding of the medieval ritual. By returning to the primary documents, Harris reconstructs a Feast of Fools that is all the more remarkable for being sanctified rather than sacrilegious.

Kim Deitch made his name as an “underground” cartoonist — a contemporary of Spiegelman, Crumb, et. al. — but over the last three decades has simply been one of the most vital graphic novelists the medium has to offer, including acknowledged classics such as The Boulevard of Broken Dreams, Alias the Cat, and The Search for Smilin’ Ed. His new graphic novel, Reincarnation Stories, feels like the apotheosis of his career, an ambitiously sprawling tour de force exploring the concept of reincarnation. When Deitch was four years old, he began having memories of a time when he wore glasses. The problem was, he had never actually worn glasses. Then, one day, young Deitch is sitting outside his apartment building when an elderly man approaches him, excited. “Is it possible? Sid! SID PINCUS! Good God, man! You’ve changed. You’re smaller! And where are your glasses?” From here, Deitch weaves a dizzying path of reincarnation stories that spans the past, present, and future of human history, with appearances by Frank Sinatra, monkey gods, a forgotten cowboy star of the silver screen, a tribe of Native Americans that successfully resettled on the moon, and a parallel reality where Deitch himself is the megasuccessful creator of a series of kids books about a superhero called Young Avatar, who helps marginalized souls lead better lives and in his secret identity works as a carpenter. Did we mention Deitch’s spiritual nemesis (an incarnation of Judas Iscariot), Waldo the Cat? Deitch’s storytelling mastery has never been more fully on display that this rich tapestry of a graphic novel, certain to be a staple on 2019 “Best of ” year-end lists.

Viewing the Iliad and myth through the lens of modern psychology, Richard Holway exposes sacrificial childrearing practices at the root of competitive, glory-seeking ancient Greek cultures. The Iliad dramatizes and cathartically purges not only strife within and between generations but knowledge of sacrificial parenting. Holway's analysis yields a new reading of the Iliad, from its first word to its last, and a revised account of the family dynamics underlying ancient Greek cultures.

This collection marks a turning point in the study of the history of American religions. In challenging the dominant paradigm, Thomas A. Tweed and his coauthors propose nothing less than a reshaping of the way that American religious history is understood, studied, and taught. The range of these essays is extraordinary. They analyze sexual pleasure, colonization, gender, and interreligious exchange. The narrators position themselves in a number of geographical sites, including the Canadian border, the American West, and the Deep South. And they discuss a wide range of groups, from Pueblo Indians and Russian Orthodox to Japanese Buddhists and Southern Baptists.