This is the journal of Joe Necchi, a junkie living on a barge that plies the rivers and bays of New York. Joe's world is the half-world of drugs and addicts -- the world of furtive fixes in sordid Harlem apartments, of police pursuits down deserted subway stations. Junk for Necchi, however, is a tool, freely chosen and fully justified; he is Cain, the malcontent, the profligate, the rebel who lives by no one's rules but his own. Like DeQuincey and Baudelaire before him, Trocchi's muse was drugs. But unlike his literary predecessors, in his roman a clef, Trocchi never romanticizes the source of his inspiration. If the experience of heroin, of the "fix," is central to Cain's Book, both its destructive force and the possibilities for creativity it creates are recognized and accepted without apology. "Cain's Book is the classic late-1950s account of heroin addiction. . . . An un-self-forgiving existentialism, rendered with writerly exactness and muscularity, set this novel apart from all others of the genre." -- William S. Burroughs

A historical look at and current guide to the Cains River in New Brunswick. There is almost a mystical aura surrounding the Cains and its Atlantic salmon and brook trout fishery. Only about a third of it was ever settled and then lightly, and by the middle of the twentieth century settlers had all given up and the river reverted to completely wild, which it still is today. The book also explores the Cains’s relationship with the Miramichi River, in particular the Black Brook, the biggest and most productive pool on the river. In low water, a substantial portion of the Cains’s fall run of fish stacks up there waiting for rain.

It was supposed to be a car dealership. Instead, it became one of the most famous American music venues of all time... Only one place in the whole world can claim to be both the Carnegie Hall of western swing and the penultimate stop on the Sex Pistols’ infamous American tour. Now, for the first time ever, all the secrets of the hottest honky-tonk of the 20th Century—Cain’s Ballroom—are revealed, in the words of the people who made it happen. Spanning the famed venue’s first 75 years, from 1924 through 1999, Twentieth-Century Honky-Tonk tells it all, from Bob Wills and His Texas Playboys—who became a national sensation with their clear-channel ballroom broadcasts—to U2, the Police, and Van Halen—as Cain's became an essential stop for breakout acts and cosmic cowboys. The book also covers cutting-edge alt-rock acts, metal bands, and off-the-wall attractions like ladies’ mud wrestling (which worked) and Pig Time Racing (which didn’t).

Music Book is a 64-page facsimile artist's book by Sarah Cain, comprising a series of colorful abstractions painted directly over a collection of vintage sheet music. The original book of music was found in Switzerland and Cain's paintings within collide with and respond to the previous owner's handwritten notes. Music Book is an extension of Cain's works on paper that balance her installation and large-scale painting practice: these works are intimate meditations; intricate and small-scale. Cain has been painting Music Book since 2008 and has carried it through three studios. It is this journal of time that you can open up, start, close, put away, like a diary. Music Book is co-published by X Artists' Books and the Frances Young Tang Teaching Museum on the occasion of Cain's exhibition, Sarah Cain--Enter the Center.

Vols. 65-96 include "Central law journal's international law list."

For few verses in the Bible is the relationship between scripture and the artistic imagination more intriguing than for the conclusion of Genesis 4:15: "And the Lord set a mark upon Cain, that whosoever found him should not kill him." What was the mark of Cain? The answers set before us in this sensitive study by art historian Ruth Mellinkoff are sometimes poignant, frequently surprising. An early summary of rabbinic answers, for examples runs as follows: R. Judah said: "He caused the orb of the sun to shine on his account." Said R. Nehemiah to him: "For that wretch He would cause the orb of the sun to shine! Rather, he caused leprosy to break out on him...." Rab said: "He gave him a dog." Abba Jose said: "He made a horn grow out of him." Rab said: "He made him an example to murderers." R. Hanin said: "He made him an example to penitents." R. Levi said in the name of R. Simeon b. Lakish: "He suspended judgment until the flood came and swept him away." After a review of such early Jewish and Christian exegesis, Mellinkoff divides physical interpretations on the mark into three groups: "A Mark on Cain's Body," "A Movement of Cain's Body," and "A Blemish Associated with Cain's Body." Her discussion of these groups is the heart of her study and offers its richest examples of interplay among medieval art and imaginative literature, on the one hand, and biblical exegesis, on the other. Thus in one remarkable tour de force, she shows us how a poetic misprision of Genesis 4:24 - "Sevenfold vengeance will be taken for Cain: but for Lamech seventy times sevenfold" - made Lamech the murderer of Cain; how there then grew up the legend that Lamech, a hunter, had killed Cain when he mistook him for an animal; how from that, the notion that the mark of Cain was a horn or horns on Cain's head arose (in the poignant formulation of the Tanhuma Midrash: "Oh father, you have killed something that resembles a man except it has a horn on its forehead!"); and how from that, in the maturity of the legend, there flowered Cornish drama, Irish saga, and stunning reliefs of a dying, antlered Cain in the cathedrals of Vezelay and Autun. Like Genesis 4:15 itself, 'The Mark of Cain' is suggestive rather than comprehensive. Concluding chapters on "Intentionally Distorted Interpretations of Cain's Mark" and "Cain's Mark and the Jews" bring the history down to our own day, but Mellinkoff does not claim to have said the last word on the subject. Her achievement is neither documentary nor exegetical but rather demonstrative: she shows us with brilliant economy how the artistic imagination functioned in a world whose intellectual definition was a closed canonical text.