Seekers after wisdom have always been drawn to American Indian ritual and symbol. This history of two nineteenth-century Dreamer-Prophets, Smohalla and Skolaskin, will interest those who seek a better understanding of the traditional Native American commitment to Mother Earth, visionary experiences drawn from ceremony, and the promise of revitalization implicit in the Ghost Dance. To white observers, the Dreamers appeared to imitate Christianity by celebrating the sabbath and preaching a covenant with God, nonviolence, and life after death. But the Prophets also advocated adherence to traditional dress and subsistence patterns and to the spellbinding Washat dance. By engaging in this dance and by observing traditional life-ways, the Prophets claimed, the living Indians might bring their dead back to life and drive the whites from the earth. They themselves brought heaven to earth, they said, by “dying, going there, and returning,” in trances induced by the Washat drums. The Prophets’ sacred longhouses became rallying points for resistance to the United States government. As many as two thousand Indians along the Columbia River, from various tribes, followed the Dreamer religion. Although the Dreamers always opposed war, the active phase of the movement was brought to a close in 1889 when the United States Army incarcerated the younger Prophet Skolaskin at Alcatraz. Smohalla died of old age in 1894. Modern Dreamers of the Columbia plateau still celebrate the Feast of the New Foods in springtime as did their spiritual ancestors. This book contains rare modern photographs of their Washat dances. Readers of Indian history and religion will be fascinated by the descriptions of the Dreamer-Prophets’ unique personalities and their adjustments to physical handicaps. Neglected by scholars, their role in the important pan-Indian revitalization movement has awaited the detailed treatment given here by Robert H. Ruby and John A. Brown.

This investigation focuses on divinely-sent dreams in early Judaism and discusses their literary forms and socio-religious functions. It examines Jewish dreams in the Bible, Apocrypha, Pseudepigrapha, Dead Sea Scrolls, and Josephus, setting them in the wider context of antecedent and contemporary dream cultures. Part One grounds the project in the dream traditions of the ancient Near East, Hebrew Bible, Greece, and Rome. Part Two investigates the unique emphases of early Jewish dreams, including: a priestly and scribal milieu, access to various planes of reality, new roles for dream messengers, and incubation rituals. Part Three explores implications for several related topics of study, including the rise of apocalypticism and early Jewish mysticism, and the social history of early Judaism.

Fewer than one percent of all books written and published in Yiddish have been translated into English. Those that have give us a window into a culture that celebrates the full range of the human condition. This collection of stories, poems and folk songs offers work by Mendel Mykher-Sforim, Yitzhak Leib Peretz and Sholom Aleichem, the three figures who revitalised the language and its literature, as well as works by Shimon An-ski, I.B. Singer and others.

Because gender is an essential component of societies of all times and places, it is no surprise that every prophetic expression in the ancient social world was a gendered one. In this volume scholars of the biblical literature and of the ancient Mediterranean consider a wide array of prophetic phenomena. In addition to prophetic texts of the Hebrew Bible, the essays also look at prophecy in ancient Mesopotamia and early Christianity. Using the most current theoretical categories, the volume demonstrates how essential a broad definition of gender is for understanding its connection to both the delivery and the content of ancient prophecy. Attention to gender dynamics will continue to reveal the fluidity of prophetic gender performance and to open up the ancient contexts of prophetic texts. The contributors are Roland Boer, Corrine Carvalho, Lester L. Grabbe, Anselm C. Hagedorn, Esther J. Hamori, Dale Launderville, Antti Marjanen, Martti Nissinen, Jonathan Stökl, Hanna Tervanotko, and Ilona Zsolnay.

Shalom! I know you may have read many prophetic books before, but the difference with this book is that it's more than a book that can be read. It's a manual that can be lived. This manual holds all the wisdom and years of my experience in the prophetic office. I freely share all the wisdom, instruction, trials and errors that have groomed me to where I presently am in power, anointing and ministry. I have had the prophet's school in session for the last nine years, releasing 200 prophets and prophetess in the kingdom that operate in protocol, order, and accuracy. Well all that I have been through is the result of the birthing of this manual. This manual is used in our P.I.T. School of training as the text book to enhance the teaching. Read, study and bind this wisdom and teaching to the spirit of your mind so you can freely apply the instruction. Also look for volume 2 the advanced training prophetic manual, entitled "Going to the Higher Place".

Epp-Tiessen sheds light on the compositional history, structure, and theology of the book of Jeremiah by demonstrating that a large concentric unit of material focusing on true and false prophecy stands at the center of the book. This unit, titled "Concerning the Prophets" (23:9), utilizes the heritage of Jeremiah to contrast the nature of true and false prophecy in order to warn the Second Temple community of the disastrous consequences of false prophecy and to highlight the saving potential of true prophecy. False prophecy leads to doom because it ignores the moral failings of the community, promises well-being in the face of catastrophe, and reinforces the misleading theological certainties of Judah's pre-587 way of life. In contrast, the true prophet Jeremiah challenges the faith community to embrace the physical and spiritual dislocation of the Babylonian destruction. Post-disaster life stands under the saving purposes of YHWH, but the only way forward is to learn the painful lessons of catastrophe and heed the prophetic summons to repent and embrace a Torah-based way of life.