Science loving Adam "Einstein" Anderson is back - and more contemporary than ever! Einstein and his best friend Paloma try to stump each other and foil the ever-scheming Stanley as they solve science mysteries. Not only have the characters, stories, dialog and devices been updated, every story now includes a fun science experiment for readers to try. Great stories and hands-on science!

The evil eye--the power to inflict illness, damage to property, or even death simply by gazing at or praising someone--is among the most pervasive and powerful folk beliefs in the Indo-European and Semitic world. It is also one of the oldest, judging from its appearance in the Bible and in Sumerian texts five thousand years old. Remnants of the superstition persist today when we drink toasts, tip waiters, and bless sneezers. To avert the evil eye, Muslim women wear veils, baseball players avoid mentioning a no-hitter in progress, and traditional Jews say their business or health is "not bad" (rather than "good"). Though by no means universal, the evil eye continues to be a major factor in the behavior of millions of people living in the Mediterranean and Arab countries, as well as among immigrants to the Americas. This widespread superstition has attracted the attention of many scholars, and the twenty-one essays gathered in this book represent research from diverse perspectives: anthropology, classics, folklore studies, ophthalmology, psychiatry, psychoanalysis, sociology, and religious studies. Some essays are fascinating reports of beliefs about the evil eye, from India and Iran to Scotland and Slovak-American communities; others analyze the origin, function, and cultural significance of this folk belief from ancient times to the present day. Editor Alan Dundes concludes the volume by proffering a comprehensive theoretical explanation of the evil eye. Anyone who has ever knocked on wood to ward off misfortune will enjoy this generous sampling of evil eye scholarship, and may never see the world through the same eyes again.

Mitchell reveals the chilling true story of serial killer Coral Eugene Watts, the prime suspect in more than 90 unsolved murders in and around Texas in a case that was featured on "60 Minutes." of photos. Original.

"Jewish belief in the power of the "evil eye" - aroused and energized by emotions such as jealousy and mean-spiritedness - has been a common concern in Jewish life from earliest times. The everpresent fear of its malevolent power is expressed by the common Yiddish expression "kein ahoro," which means, literally, "without an evil eye." "Kein ahoro" is intended to ward off any potential evil eye when one speaks of one's favorable prospects. Sephardic Jews have been concerned with it as well, and, like the Ashkenazim, their Jewish ritual life has incorporated ways of protecting against it." "Dr. Ulmer's book examines this idea in its many permutations in Rabbinic literature. In particular, she examines its origin in people's negative emotions and its effects on its victims in many phases of life in causing death and sickness, for example, or its role in sexual transgression, etc. The Angel of Death is depicted as having many eyes, and early Jewish mystical literature depicts angels in general as covered with eyes. On the other hand, the "good eye" has many positive meanings, and these are discussed as well." "Dr. Ulmer's study provides the reader with a complete "view" of the numerous symbolic meanings which this most important sense organ has been given in Jewish culture." --Book Jacket.

While much has been written about immigrant traditions, music, food culture, folklore, and other aspects of ethnic identity, little attention has been given to the study of medical culture, until now. In Medical Caregiving and Identity in Pennsylvania’s Anthracite Region, 1880–2000, Karol Weaver employs an impressive range of primary sources, including folk songs, patent medicine advertisements, oral history interviews, ghost stories, and jokes, to show how the men and women of the anthracite coal region crafted their gender and ethnic identities via the medical decisions they made. Weaver examines communities’ relationships with both biomedically trained physicians and informally trained medical caregivers, and how these relationships reflected a sense of “Americanness.” She uses interviews and oral histories to help tell the story of neighborhood healers, midwives, Pennsylvania German powwowers, medical self-help, and the eventual transition to modern-day medicine. Weaver is able to show not only how each of these methods of healing was shaped by its patrons and their backgrounds but also how it helped mold the identities of the new Americans who sought it out.

The Evil Eye is mentioned repeatedly throughout the Old Testament, Israel's parabiblical writings, and New Testament, with a variety of terms and expressions. The Old Testament (Greek Septuagint) contains no less than fourteen text segments involving some twenty explicit references to the Evil Eye (Deut 15:9; 28:54, 56; Prov 23:6; 28:22; Tob 4:7, 16; Sir 14:3, 6, 8, 9, 10; 18:18; 31:13; 37:11; Wis 4:12; 4 Macc 1:26; 2:15; Ep Jer 69/70). At least three further texts are also likely implied references to an Evil Eye (1 Sam 2:29, 32; 18:9), with some other texts as more distant possibilities. The Evil Eye is mentioned also in the Old Testament Pseudepigrapha, the Dead Sea Scrolls, and the writings of Philo and Josephus--all of which are discussed in the following pages. Evil Eye belief and practice continued in the early Jesus movement. Jesus mentions the Evil Eye on more than one occasion (Matt 6:22-23; Luke 11:33-36; Mark 7:22). Paul makes explicit and implicit mention of the Evil Eye in his letter to the Galatians (3:1; 4:12-20). Possible implicit references to the Evil Eye are also examined. Both the common and the distinctive features of biblical Evil Eye belief are identified, along with its operation on multiple levels (biological/physiological, psychological, economic, social, and moral) and its serving a variety of purposes. The numerous references to the Evil Eye in Israel's rabbinic writings and those of postbiblical Christianity (second-sixth centuries CE), together with the material evidence from this period, are examined in volume 4.