From the dark depths of the past, comes the tale of the first wizard of Illeniel. Daniel Tennick lived simply, a young shepherd with few troubles and little to occupy his mind, until the warden appeared. Daniel’s power awakens, and he finds himself hunted by the servants of the cruel and uncaring forest gods. Trapped by his gift, Daniel will uncover the secrets of the deep woods and those who live there, a civilization created from the grave of an older one. What he discovers will light a vengeful flame within him, consuming everything he touches.

Ten-year-old Persimmony Smudge lives a boring life on the Island in the Middle of Everything, but she longs for adventure. And she soon gets it when she overhears a life-altering secret and suddenly finds herself in the middle of an amazing journey. It turns out that Mount Majestic, the rising and falling mountain in the center of the island, is not really a mountain - it's the belly of a sleeping giant! It's up to Persimmony and her friend Worvil to convince the island's quarreling inhabitants that a giant is sleeping in their midst and must not be awakened. The question is, will she be able to do it?

Inherit the Holy Mountain puts religion at the center of the history of American environmentalism rather than at its margins, demonstrating how religion provided environmentalists with content, direction, and tone for the environmental causes they espoused.

In the summer of 1823, a grizzly bear mauled Hugh Glass. The animal ripped the trapper up, carving huge hunks from his body. Glass's fellows rushed to his aid and slew the bear, but Glass's injuries mocked their first aid. The expedition leader arranged for his funeral: two men would stay behind to bury the corpse when it finally stopped gurgling; the rest would move on. Alone in Indian country, the caretakers quickly lost their nerve. They fled, taking Glass's gun, knife, and ammunition with them. But Glass wouldn't die. He began crawling toward Fort Kiowa, hundreds of miles to the east, and as his speed picked up, so did his ire. The bastards who took his gear and left him to rot were going to pay. Here Lies Hugh Glass springs from this legend. The acclaimed historian Jon T. Coleman delves into the accounts left by Glass's contemporaries and the mythologizers who used his story to advance their literary and filmmaking careers. A spectacle of grit in the face of overwhelming odds, Glass sold copy and tickets. But he did much more. Through him, the grievances and frustrations of hired hunters in the early American West and the natural world they traversed and explored bled into the narrative of the nation. A marginal player who nonetheless sheds light on the terrifying drama of life on the frontier, Glass endures as a consummate survivor and a complex example of American manhood. Here Lies Hugh Glass, a vivid, often humorous portrait of a young nation and its growing pains, is a Western history like no other.

Even a fleeting glimpse of Mount Fuji’s snow-capped peak emerging from the clouds in the distance evokes the reverence it has commanded in Japan from ancient times. Long considered sacred, during the medieval era the mountain evolved from a venue for solitary ascetics into a well-regulated pilgrimage site. With the onset of the Tokugawa period, the nature of devotion to Mount Fuji underwent a dramatic change. Working people from nearby Edo (now Tokyo) began climbing the mountain in increasing numbers and worshipping its deity on their own terms, leading to a widespread network of devotional associations known as Fujikō. In Faith in Mount Fuji Janine Sawada asserts that the rise of the Fuji movement epitomizes a broad transformation in popular religion that took place in early modern Japan. Drawing on existing practices and values, artisans and merchants generated new forms of religious life outside the confines of the sectarian establishment. Sawada highlights the importance of independent thinking in these grassroots phenomena, making a compelling case that the new Fuji devotees carved out enclaves for subtle opposition to the status quo within the restrictive parameters of the Tokugawa order. The founding members effectively reinterpreted materials such as pilgrimage maps, talismans, and prayer formulae, laying the groundwork for the articulation of a set of remarkable teachings by Jikigyō Miroku (1671–1733), an oil peddler who became one of the group’s leading ascetic practitioners. His writings fostered a vision of Mount Fuji as a compassionate parental deity who mandated a new world of economic justice and fairness in social and gender relations. The book concludes with a thought-provoking assessment of Jikigyō’s suicide on the mountain as an act of commitment to world salvation that drew on established ascetic practice even as it conveyed political dissent. Faith in Mount Fuji is a pioneering work that contains a wealth of in-depth analysis and original interpretation. It will open up new avenues of discussion among students of Japanese religions and intellectual history, and supply rich food for thought to readers interested in global perspectives on issues of religion and society, ritual culture, new religions, and asceticism.