Readers love to visit USA Today bestselling author Barbara Bretton's Sugar Maple. There's just one problem-it's fallen off the map! Chloe is always losing things-but an entire town? Just when she was about to settle down in Sugar Maple with her soul-mate Luke MacKenzie, her Fae enemy Isadora strikes, and her new hometown is gone. Even the Book of Spells, her lifeline to magick, can't help her now. Just in the nick of time, her friend Janice roars up in Chloe's ancient Buick with Penny the cat and her yarn stash in tow. If she is going to save her home she has to go back to Salem, where family secrets and centuries- old feuds pull her into the fight of her life.

Chloe is always losing things-but an entire town? Just when she was about to settle down in Sugar Maple with her soul-mate Luke MacKenzie, her Fae enemy Isadora strikes, and her new hometown is gone. Even the Book of Spells, her lifeline to magick, can't help her now. Just in the nick of time, her friend Janice roars up in Chloe's ancient Buick with Penny the cat and her yarn stash in tow. If she is going to save her home she has to go back to Salem, where family secrets and centuries- old feuds pull her into the fight of her life.

(Young adult magical steampunk with witches) Things can’t possibly be any worse for Auburdeen Hayle. What began as a quiet trip for her own protection has turned into a nightmare of capture and escape. Infected with living metal, Burdie is to be used to start a war. Meanwhile, she battles to combine her witchcraft with the sorcery awakened inside her. If she can't bring balance to her magic, she could well be lost forever. KEYWORDS: steampunk, young adult steampunk, paranormal series, paranormal books, paranormal fantasy, witches, witch, witch books, magical realism, witch fantasy, magical fantasy

Inspired by years of talking with farmers, foragers, loggers, tribal activists, seed savers, fishers, railroaders, and nature lovers of all stripes, Dennis Boyer has created in Listen to the Land a fascinating communal conversation that invites readers to ponder their own roles in grassroots environmentalism. The nearly fifty voices that Boyer recreates here cross genders, generations, and geography. They include an Ojibwe leader contemplating nuclear waste, a houseboat dweller, a woman sharing her skills in gathering edible plants, a caboose-tender, a Milwaukeean fighting urban blight—even a recluse who shoots out streetlights. Each of the extraordinarily varied perspectives that Boyer recreates here considers the question, How do I interact with the Earth? Each has something important to say that expands our understanding of conservation and environmentalism. Listen to the Land encourages you to read a conversation or two and then go outside and start one of your own.

This is a book about curses. It is not about curses as insults or offensive language but curses as petitions to the divine world to render judgment and execute harm on identified, hostile forces. In the ancient world, curses functioned in a way markedly different from our own, and it is into the world of the ancient Near East that we must go in order to appreciate the scope of their influence. For the ancient Near Easterners, curses had authentic meaning. Curses were part of their life and religion. They were not inherently magic or features of superstitions, nor were they mere curiosities or trifling antidotes. They were real and effective. They were employed proactively and reactively to manage life’s many vicissitudes and maintain social harmony. They were principally protective, but they were also the cause of misfortune, illness, depression, and anything else that undermined a comfortable, well-balanced life. Every member of society used them, from slave to king, from young to old, from men and women to the deities themselves. They crossed cultural lines and required little or no explanation, for curses were the source of great evil. In other words, curses were universal. Because curses were woven into the very fabric of every known ancient Near Eastern society, they emerge frequently and in a wide variety of venues. They appear on public and private display objects, on tomb stelae, tomb lintels, and sarcophagi, on ancient kudurrus and narûs. They are used in political, administrative, social, religious, and familial contexts. They are the subject of incantations. They are tools that exorcise demons and dispel disease; they ban, protect, and heal. This is the phenomenology of cursing in the ancient Near East, and this is what the present work explores.

The study of Old Norse Religion is a truly multidisciplinary and international field of research. The rituals, myths and narratives of pre-Christian Scandinavia are investigated and interpreted by archaeologists, historians, art historians, historians of religion as well as scholars of literature, onomastics and Scandinavian studies. For obvious reasons, these studies belong to the main curricula in Scandinavia but are also carried out at many other universities in Europe, the United States and Australia a fact that is evident to any reader of this book. In order to bring this broad and varied field of research together, an international conference on Old Norse religion was held in Lund in June 2004. About two hundred delegates from more than fifteen countries took part. The intention was to gather researchers to encourage and improve scholarly exchange and dialogue, and Old Norse religion in long-term perspectives presents a selection of the proceedings from that conference. The 75 contributions elucidate topics such as worldview and cosmology, ritual and religious practice, myth and memory as well as the reception and present-day use of Old Norse religion. The main editors of this volume have directed the multidisciplinary research project Roads to Midgard since 2000. The project is based at Lund University and funded by the Bank of Sweden Tercentenary Foundation.

Melancholy, Maine. Home of the Moonfall sisters. Hadley’s had to make herself a new life. One that doesn’t involve Edric, the love of her life, who was living it up in London now. Oh, she knows he is because she went there herself and checked the veracity of it. Until he isn’t. Because now, Edric’s shown up on her doorstep and he wants answers. Hadley wished she had answers herself. Like why her sister Heather’s missing. Why Hedrina’s possessed by a demon. Why she and Helena can’t have regular lives, well, except for the magic part, because, let’s face it, the Moonfall sisters are witches. Seems Edric didn’t show up alone. He’s been followed by crows, risen dead, and a mysterious fog. Not to mention that it’s raining frogs and a dangerous vine seems to be overtaking the town. What were we saying about regular lives? Nope, it doesn’t look like the Moonfall sisters will be having that.