This volume is a collection of articles dealing with the linguistic category of possession and its expression in languages spoken in Europe and North and Central Asia (Uralic, Turkic, Indo-European and Caucasian), with a few excursions into other parts of the world. Some papers engage in typological comparisons, both within and beyond the borders of individual language families focusing on issues of motivation; meaning and forms used in expressing possession; typology of belong constructions; marking possession in possessor chains; non-canonical possessives and their relation to the category of familiarity; metaphoric shifts of possessive semantics. Others focus on possession in individual languages, offering new precious pieces of information on the linguistic expression of possession in lesser known languages, some of which are endangered and even unwritten. The volume will be of interest to both general linguists and typologists as well as to experts/students of the individual languages or language families analyzed in the papers.

Table of Contents Preface 1. Throw Away Your Thoughts: Get Out of Your Country, from Your Family, and from Your Father’s House (Genesis 12:1-5) 2. The Faith of the Altar of the Burnt Offering (Genesis 12:1-9) 3. The Blessings Received through God’s Church (Genesis 12:5-20) 4. Those Who Stand by Faith (Genesis 12:10-20) 5. You Should Recognize God’s Church (Genesis 12:10-20) 6. Place Your Heart in the Land of Canaan (Genesis 13:1-18) 7. The Lord Is with Those Who Have Set Their Hearts (Genesis 13:1-18) 8. Walk by the Spirit (Genesis 13:1-18) 9. Faith Is the Substance of Things Hoped for (Genesis 13:14-18) 10. Spend Your Wealth for the Lord (Genesis 14:1-24) 11. We Are God’s Children Consecrated from the World (Genesis 14:1-16) 12. The Life of Faith Is All about Uniting (Genesis 14:1-24) 13. Abraham Followed God Instead of the Flesh (Genesis 14:17-24; 15:1) 14. Abraham’s Faith That Forsook Material Possessions (Genesis 14:17-24; 15:1) 15. Abraham Truly Was a Great Man (Genesis 14:17-24) 16. Love God More than the World (Genesis 15:1) 17. The Same Faith as Abraham’s Faith (Genesis 15:1-6) 18. The Righteousness That Abraham Received from God (Genesis 15:1-7) 19. You Must Keep Your Heart Away from Material Greed (Genesis 15:1-7) 20. Possess the Faith That Abraham Had (Genesis 15:1-21) 21. The Seed of Salvation by the Word of God (Genesis 15:3-11) In the Book of Genesis, the purpose for which God created us is contained. When architects design a building or artists draw a painting, they first conceive the work that would be completed in their minds before they actually begin working on their project. Just like this, our God also had our salvation of mankind in His mind even before He created the heavens and the earth, and He made Adam and Eve with this purpose in mind. And God needed to explain to us the domain of Heaven, which is not seen by our eyes of the flesh, by drawing an analogy to the domain of the earth that we can all see and understand. Even before the foundation of the world, God wanted to save mankind perfectly by giving the gospel of the water and the Spirit to everyone's heart. So although all human beings were made out of dust, they must learn and know the gospel Truth of the water and the Spirit to benefit their own souls. If people continue to live without knowing the dominion of Heaven, they will lose not only the things of the earth, but also everything that belongs to Heaven. The New Life Mission https://www.bjnewlife.org

The subject treated is a very fascinating one, to the general reader as well as to the student of psychology and ethnology. It would be difficult to see the human race in a more fantastic light than that cast by these stories of Possession. The work abounds, moreover, in suggestions for further research. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Napolean Mondragon is more than an immortal vampire. He is the sovereign lord of the house of Jadon, the very heartbeat of the race, and a fearsome leader who rules with wisdom, integrity, and strength. Even as Napolean carries the blood of every vampire in his veins, he also carries a dark secret of shame in his heart...A secret that will soon be used against him by his enemies.When Brooke Adams arrives in Dark Moon Vale for a business conference, she is unaware of the hidden danger that dwells within the valley's majestic forest. A rising star in the corporate world, she has only one goal: to sell a leading-edge concept to her boss and advance her career. Little does she know, her life is about to change...forever. Caught in a tangled web of vengeance and deception, Napolean and Brooke will be forced to confront their inner demons, each other, and their primordial destiny in a battle to survive a DARK POSSESSION.

Demonic possession was a spiritual state that often had physical symptoms; however, in Demonic Possession and Lived Religion in Later Medieval Europe, Sari Katajala-Peltomaa argues that demonic possession was a social phenomenon which should be understood with regard to the community and culture. She focuses on significant case studies from canonization processes (c. 1240-1450) which show how each set of sources formed its own specific context, in which demonic presence derived from different motivations, reasonings, and methods of categorization. The chosen perspective is that of lived religion, which is both a thematic approach and a methodology: a focus on rituals, symbols, and gestures, as well as sensitivity to nuances and careful contextualizing of the cases are constitutive elements of the argumentation. The analysis contests the hierarchy between the 'learned' and the 'popular' within religion, as well as the existence of a strict polarity between individual and collective religious participation. Demonic presence disclosed negotiations over authority and agency; it shows how the personal affected the communal, and vice versa, and how they were eventually transformed into discourses and institutions of the Church; that is, definitions of the miraculous and the diabolical. Geographically, the volume covers Western Europe, comparing Northern and Southern material and customs. The structure follows the logic of the phenomenon, beginning with the background reasons offered as a cause of demonic possession, continuing with communities' responses and emotions, including construction of sacred caregiving methods. Finally, the ways in which demonic presence contributed to wider societal debates in the fields of politics and spirituality are discussed. Alterity and inversion of identity, gender, and various forms of corporeality and the interplay between the sacred and diabolical are themes that run all through the volume.