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Abhisamayālaṃkāra (Ornament for Clear Realization)
James B. Apple
Buddhism, Histories and Regions, Practices, Applications, and Concepts
The Abhisamayālaṃkāra (Ornament for clear realization) is an instructional treatise on the Prajñāpāramitā, or Perfect Wisdom, whose authorship is traditionally attributed to Maitreyanātha ... More
The Abhisamayālaṃkāra (Ornament for clear realization) is an instructional treatise on the Prajñāpāramitā, or Perfect Wisdom, whose authorship is traditionally attributed to Maitreyanātha (c. 350 ce). As a technical treatise, the Abhisamayālaṃkāra outlines within its 273 verses the instructions, practices, paths, and stages of realization to omniscient buddhahood mentioned in Prajñāpāramitā scriptures. In its abridged description, the Abhisamayālaṃkāra furnishes a detailed summary of the path that is regarded as bringing out the "concealed meaning" (sbas don, garbhyārtha) of Prajñāpāramitā. The Abhisamayālaṃkāra contains eight chapters of subject matter, with a summary of them as the ninth chapter. The eight subjects (padārtha) of the eight chapters (adhikāra) correspond to eight clear realizations (abhisamaya) that represent the knowledges, practices, and result of Prajñāpāramitā. The Abhisamayālaṃkāra's eight clear realizations are types of knowledge and practices for bodhisattvas ("buddhas-in-training") to achieve buddhahood set forth within the system of the five paths (lam lnga, *pañcamārga) common to Indian abhidharma and Yogācāra literature. The first three clear realizations are types of knowledge that comprise Perfect Wisdom. Total Omniscience, or the wisdom of all aspects (sarvākārajñatā, rnam pa thams cad mkhyen pa nyid), is regarded as the fundamental wisdom and the central concept of Prajñāpāramitā. Total Omniscience is direct, unmediated knowledge that exactly understands the manner of reality to its fullest possible extent in all its aspects. Path-omniscience (mārgajñatā, lam shes nyid) comprises the Buddhist path systems of śrāvakas, pratyekabuddhas, and bodhisattvas mastered by bodhisattvas. Empirical Omniscience (vastujñāna, gzhi shes) cognizes empirical objects in conditioned existence that are to be abandoned. It correlates to knowledge that is comprehended by śrāvakas and pratyekabuddhas. The path to buddhahood itself and the detailed means of its application are covered in the Abhisamayālaṃkāra by the fourth through seventh clear realizations. The fourth chapter is devoted to the realization of wisdom of all aspects (sarvākārābhisaṃbodha, rnam rdzogs sbyor ba), a yogic practice that enables a bodhisattva to gain a cognition of all the aspects of the three types of omniscience. The fifth realization is the summit of full understanding (mūrdhābhisamaya, rtse sbyor), whereby yogic practices reach the culmination of cognizing emptiness. The sixth chapter defines the gradual full understanding (anupūrvābhisamaya, mthar gyis sbyor ba) of the three forms of omniscience. The seventh abhisamaya clarifies the "instantaneous realization" (ekakṣaṇābhisamaya) that occurs at the final moment right before buddhahood. Abhisamayas four through seven are known as "the four methods of realization" of the three types of knowledge. The eighth realization, and last subject in the Abhisamayālaṃkāra, is the realization of the dharma body (dharmakāyābhisamaya). In this way, the first three realizations describe the cognitive attainments of buddhas, the middle four realizations discuss the methods that take the cognitive attainments as their object, and the eighth realization describes the qualities and attainments of the dharma body, the resultant body of buddhas. The treatise was extensively commented upon in Indian Buddhism and has been widely studied in Tibetan forms of Buddhism up to the present day.
African American Islam
Herbert Berg
Islamic Studies, Religion and Politics, Religion in America
The first Muslims arrived in the American colonies and later in the United States as African slaves. Although a few and noteworthy Muslim American slaves left written records of their ... More
The first Muslims arrived in the American colonies and later in the United States as African slaves. Although a few and noteworthy Muslim American slaves left written records of their lives, Islam was largely extinguished by the white slave owners. Sectarian and racial forms of Islam were introduced into the United States, particularly within urban African American communities, by Ahmadiyya missionaries and the Moorish Science Temple. The rise of the Nation of Islam under Wali Fard Muhammad and Elijah Muhammad and its bifurcation under the latter's son, Warith Deen Mohammed, and Louis Farrakhan deserve special attention, as do the initial appeal of the Nation of Islam's racial formulation of Islam and, decades later, the willingness of most of its members to move to Sunni orthodoxy after Elijah Muhammad's death. The second major, though not entirely separate, strand of Islam in the United States, though often interacting or competing with the first, comes from Muslim immigrants. This group brings unique issues, such as living in a largely Christian society, competing with the Nation of Islam, refuting stereotypes in the media and popular culture, finding a political voice, and coping with post-9/11 Islamophobia, all leading to the consideration of the prospects for a uniquely "American Islam" that reflects U.S. pluralism and (supposed) separation of "church and state."
African Americans and Religion
Sylvester A. Johnson
Religion and Politics, Religion in America, Sociology, Anthropology, and Psychology of Religion
Beginning with trans-Atlantic slavery, which forced hundreds of thousands of people into what is presently the United States, religion among African Americans consistently featured a ... More
Beginning with trans-Atlantic slavery, which forced hundreds of thousands of people into what is presently the United States, religion among African Americans consistently featured a complex of efforts toward innovation, preservation, and agential intervention rooted in efforts toward survival against structures of racial domination. Social factors including slavery, black responses to a range of political conflicts, influences of immigration, and the varieties of genealogies that have constituted religious formations among African Americans contributed to the creation of formal Christian denominations, intentional communities of Orisha, and transnational movements of Islam. Also important are the insurgent challenges that African Americans have proffered as a rejoinder to social oppression. But this progressive tendency has been paralleled by sharply conservative religious formations that check any easy generalization of African American religions as being predisposed toward social justice movements. Also important are social sources of autonomous church formation, the role of Black Nationalism, anticolonial forms of religion, and Yoruba revivalism of the mid-20th century.
Agency, Voluntarism, and Predestination in American Religion
Peter J. Thuesen
In the free marketplace of religious ideas that is the United States, Americans have disagreed over many things. The form of church government, the proper way to worship, the extent of the ... More
In the free marketplace of religious ideas that is the United States, Americans have disagreed over many things. The form of church government, the proper way to worship, the extent of the scriptural canon, and the limits of racial and gender inclusion are but a few of the questions on which the nation's majority Christians have erected boundaries among themselves, to say nothing of their differences with non-Christians. Yet an equally important source of denominational divisions has been the nexus of issues surrounding agency (humans' freedom to act as they choose), voluntarism (defined here as the quest for salvation through this-worldly action), and predestination (the otherworldly question of whether God predetermines each person's eternal destiny). Particularly contentious has been the question of predestination, especially the problem of whether God elects persons for salvation conditionally (based on their foreseen faith or merit) or unconditionally (based solely on his inscrutable wisdom). In the 16th and 17th centuries, this debate cut across the Reformation divide, with each position represented among both Catholic and Protestant scholastics. The New England Puritan clergy were the first major bearers of this scholastic tradition, which abounded with paradox and logical distinctions. The intensity of Puritanism's predestinarian psychology generated a widespread anti-Calvinist backlash in the 19th century and contributed to the growth of a number of upstart denominations, including Methodists, Universalists, Restoration Movement "Christians," Mormons, Adventists, and Christian Scientists. Debates over free will and predestination also bred factionalism and even threatened schism in several denominations, including the Congregationalists, Lutherans, Presbyterians, and Baptists. Less frequently, non-Christians weighed in, occasionally embracing the trope of anti-Calvinism as a way to demonstrate their own traditions' compatibility with American freedom. By the early 21st century, though the rise of nondenominational megachurches and an increase in "nones" (people with no religious identification) had weakened the hold of traditional doctrines on many Americans, the tension between voluntarism and predestination remained basic to theism as it has been for millennia.
The Age of Revolutions
Conrad L. Donakowski
Christianity, Rituals, Practices, and Symbolism
A variety of economic, ideological, aesthetic, and nationalist forces shape Christian worship in its varied manifestations today. Historical perspectives and areas of knowledge which are ... More
A variety of economic, ideological, aesthetic, and nationalist forces shape Christian worship in its varied manifestations today. Historical perspectives and areas of knowledge which are too often discussed in compartmentalized fashion are presented here as acting with and on each other and often serving each other's purposes. Liturgical, musical, artistic, and architectural expressions are shown to be inextricably bound not only to theology, philosophy, and ecclesial hierarchy but also to political and socioeconomic structural change, technological innovation, and—not least—the culture and the human need for authentic spiritual experience.
The Enlightenment "Age of Reason," Romanticism, the nation-state, and the Industrial Revolution from the 17th through the 19th centuries affected religious practices that were the only mass medium that reached into every town, house, and heart. Connections are established with not only overtly religious events such as urban Evangelism, preservation of old architecture, the Oxford movement, and tradition versus innovation but also socialistic communal experiments and ethnic conflict among US immigrants.
The Alawis
Stephan Procházka
The ʿAlawis are adherents of an Islamic sect, the origin of which can be traced back to 9th-century Iraq. They are an offshoot of early Shiah Islam with ancient Iranian, Christian, and ... More
The ʿAlawis are adherents of an Islamic sect, the origin of which can be traced back to 9th-century Iraq. They are an offshoot of early Shiah Islam with ancient Iranian, Christian, and Gnostic influences. Outsiders often call them "Nusayri," after the sect's founder Ibn Nusayr. Practically all ʿAlawis are Arabs. Their total number is about four million, among which some 2.5 million reside in Syria, where they constitute roughly 12 percent of the population. Many ʿAlawi beliefs and rites are still kept secret by the community, being revealed only to initiate male members. One key element in their faith is the belief in a divine triad that has manifested itself to the ʿAlawi community in seven cycles. Other characteristics are an extraordinary veneration for Muhammad's son-in-law ʿAli, the belief in the transmigration of the soul, and a very large number of holy shrines, which are frequent in all regions settled by ʿAlawis. Because of the esoteric nature of the ʿAlawi religion and the scarcity of authentic written sources, many details of their creed are subjects of vigorous public and scholarly discussion.
For many centuries, the ʿAlawis were an economically weak, socially marginalized, and persecuted group whose heartland was western Syria. The public rise of the community began with the establishment of the French mandate over Syria after World War I and reached its zenith when the ʿAlawi Hafiz al-Assad became president of Syria in 1971. Since then, the disproportionate political and economic influence of the ʿAlawis in Syria has fueled confessional conflicts with the Sunni majority, which culminated in the civil war that began in 2011.
The Alevis
Gisela Procházka-Eisl
The Alevis are a religious community on the periphery of Shia Islam. The name "Alevi" means "Adherents of ʿAli," alluding to Muhammad's son-in-law and cousin ʿAli ibn Abi Talib, who enjoys ... More
The Alevis are a religious community on the periphery of Shia Islam. The name "Alevi" means "Adherents of ʿAli," alluding to Muhammad's son-in-law and cousin ʿAli ibn Abi Talib, who enjoys extraordinary veneration among Alevis. Alevism was developed in Central Anatolia during the 13th century by itinerant Muslim mystics. It includes elements of pre-Islamic Turkish shamanism and aspects of mainstream Shia Islam, which influenced it through cultural contacts with Safavid Iran. Alevism never was a unified and homogeneous community but has always had a variety of sub-groups. For centuries Alevis practiced their rites in secret, which created suspicion and rumor among Sunnite Muslims. Today's Alevis still have to struggle with this distrust, and are often regarded as heretics by the Sunnites. The designation "Alevi" came into use in the early 20th century as a collective term for a number of religious groups such as Bektaşi, Tahtacı, and Abdal, and today is used instead of the former, pejorative term Kızılbaş ("Red-Heads"). The Alevis are the largest religious minority group in the Republic of Turkey, where their estimated number is around 15 million. Large Alevi groups also reside in the Balkan states as well as in Central and Western Europe, particularly Germany and Austria. Roughly two-thirds of the Alevis are Turkish speakers. The other third speak Kurdish and Zazaki.
In the 1980s, the community underwent the so-called "Alevi revival," a process of exposure and openness that can be partly explained as a reaction against the re-Islamization of Turkish society. Today Alevis perform their rites and express their beliefs openly.
Although they share certain features with them, the Alevis should not be confused with the Alawis (Nusayris), who live in southern Turkey and Syria and who are all Arabic speakers.
Alternative Religious Movements and Race in America
Emily Suzanne Clark
New Religions, Religion in America
Alternative religious movements have played a significant role in American history. There is no easy definition for these types of groups; their ideas and practices vary. One clear ... More
Alternative religious movements have played a significant role in American history. There is no easy definition for these types of groups; their ideas and practices vary. One clear commonality, though, is their development on the sociocultural margins. Thus, inherent in alternative religious movements is a critique of dominant culture, and this offers a powerful means of engaging issues of race in America. Other groups, however, choose to echo prevailing racial ideas as a means of making themselves mainstream. The typical narrative of American religious history is white and Protestant, and alternative religious movements have provided both criticism and approval of that story.
While a close look at every alternative religious movement would be impossible, even an abbreviated exploration is revealing. During the antebellum period the question of slavery and the white supremacy that supported it prompted alternative religious movements to ask questions about equality. While many Shakers and Spiritualists recognized value in all, other groups, like the Mormons, encoded contemporary racial assumptions in their early theology. Throughout the 19th and into the 20th century, African Americans and Native Americans criticized white supremacy by offering alternative explanations of humanity's history and destiny. The 1890s Ghost Dance movement envisioned an Indian paradise devoid of whites, and in the early 20th century black alternative movements in northern cities emphasized the religious significance of their blackness. Though these groups criticized the white supremacy surrounding them, others continued to emphasize the superiority of whiteness. In the latter part of the 20th century, many Americans associated racialized alternative religious movements, such as the Nation of Islam, the International Society of Krishna Consciousness, and the Peoples Temple, with fear or brainwashing. In examining how alternative religious movements engage racial assumptions, articulate racial discourse, or create religio-racial identities, a study of these movements illuminates the interplay between religion and culture in American history.
American Buddhism during World War II Imprisonment
Michihiro Ama
Religion and Politics, Religion in America, Buddhism, Social Issues, Politics, and Economics
American Buddhism during World War II imprisonment refers to the Japanese American Buddhist experience between 1942 and 1945 when persons of Japanese ancestry, commonly known as Nikkei ... More
American Buddhism during World War II imprisonment refers to the Japanese American Buddhist experience between 1942 and 1945 when persons of Japanese ancestry, commonly known as Nikkei Amerikajin, were imprisoned. A discussion of the Nikkei Buddhist experience includes the experiences of Euro-American convert Buddhists who supported them during the imprisonment period.
Immediately after the Imperial Japanese Navy attacked Pearl Harbor on December 7, 1941, the Federal Bureau of Investigation (FBI) arrested and interned Japanese Buddhist priests and other leaders of Japanese communities in the United States. In March 1942, the Western Defense Command designated the three West Coast states (Washington, Oregon, and California) and Arizona as Military Area No. 1, from which all persons of Japanese descent, and alien Germans and Italians, were forcefully removed. Following Executive Order 9066 signed by President Franklin D. Roosevelt, the US government removed approximately 120,000 Japanese Americans from the aforementioned military zone and incarcerated them in relocation centers built throughout the continental United States. During that time, the Nikkei community consisted primarily of the Issei, the first generation of Japanese immigrants, and the Nisei, their American-born children. As Tetsuden Kashima defines, the word "internment" refers to the imprisonment of enemy aliens, such as the Issei Japanese nationals, by the Department of Justice and the US Army, while the term "incarceration" refers to the confinement of the Nikkei, including a great number of the Nisei American citizens, by the War Relocation Authority. The word "imprisonment" designates the entire process consisting of internment and incarceration.
The study of American Buddhism during World War II is still in its early stages. Finding records and documents related to this subject from the large collections on Japanese American imprisonment is not an easy task. While the National Archives in Washington, DC, maintains the majority of primary sources dealing with Japanese American relocation and incarceration, other institutions, such as the Japanese American National Museum, the University of California-Los Angeles, and museums built around the sites of internment camps, also preserve records. Some of the primary sources are written in Japanese and are located in Japan, which is another stumbling block for researchers who do not read Japanese. Duncan R. Williams's forthcoming book, American Sutra: Buddhism and the World War II Japanese American Experience, however, will change the current state of scholarship on Japanese American Buddhism during World War II.
The forceful relocation of Japanese American Buddhists served to weaken their long-standing efforts to make their ethno-religious practices accepted by America's general public. Mass incarceration, however, forced the Japanese American Buddhists to further Americanize their religion, generated a set of new Buddhist practices, and gave them opportunities to reflect on their national identities. Buddhist faith and cultural practices associated with Japanese Buddhism contributed to ethnic solidarity, even though the Japanese American community was divided over the issue of US patriotism. During the postwar period, Japanese American Buddhists initiated a campaign to improve their image in the United States and to honor the Nisei Buddhist soldiers who fought during World War II. The formation of American Buddhism was closely connected to the development of US political ideology.
American Foreign Mission Movement, c. 1870–1920s
Tracy Neal Leavelle
Christianity, Religion in America
The American foreign mission movement at the turn of the 20th century adopted as its watchword "the evangelization of the world in this generation." The rapid expansion of missionary ... More
The American foreign mission movement at the turn of the 20th century adopted as its watchword "the evangelization of the world in this generation." The rapid expansion of missionary boards and the enthusiasm of volunteers and supporters corresponded with European and US colonial expansion around the world. For many evangelical observers, the opening of the world seemed to offer the greatest opportunity yet to share the gospel with all. "The crisis of missions," as one prominent author put it, required that Christians recognize the spiritual importance of this moment. Divine providence appeared to be removing obstacles to evangelization. Failure to act decisively would be a form of apostasy, an abandonment of responsibility toward God and the world.
Inspired by a revivalistic spirit, women and men joined a growing list of missionary and moral reform organizations. The American Board of Commissioners for Foreign Missions continued the work it had started in the early 19th century. New organizations like the Student Volunteer Movement for Foreign Missions and the World Student Christian Federation created networks that linked Christian evangelists and communities around the world. They published magazines, books, and pamphlets and sent inspectors, organizers, and speakers on tours of the United States and Great Britain and on grand transoceanic voyages. In 1910 the movement celebrated progress and planned for next steps at the World Missionary Conference in Edinburgh, Scotland. Steeped in a sense of moral and racial superiority, attendees promised to transform the world.
Women found an increasingly important place in the US foreign missionary movement, especially as evangelical work diversified to include the establishment of schools and medical missions. American women labored in Asia, Africa, the Middle East, and elsewhere and eventually made up the majority of workers in the field. Women brought with them an ideology of domesticity that they hoped to share with their sisters abroad. Women from the US viewed local women in the missions as socially degraded and in desperate need of moral uplift. The moral authority that came with female standing in the home seemed to explain the elevated status and Christian liberty enjoyed by American women. At the same time, as more highly educated single women entered the field, the movement created space for new models of womanhood. These "New Women" lived independent lives out in the world, apart from the confines of the home.
American missionaries at the turn of the century became deeply entangled in the imperial connections of the United States and the world. While it would be a mistake to reduce their work simply to a particular strand of imperialism, it is important to understand their connections to American expansion. Missionaries took advantage of openings created by colonial activity and contributed to the spread of American cultural, political, and economic influence at a critical moment in the development of national power in the international arena.
American Narratives of Sin and Salvation
W. Clark Gilpin
Sin and salvation, as an interconnected pair of ideas, imply that human life as it is ordinarily lived has been diverted from its true good or distorted from its proper form. Taken ... More
Sin and salvation, as an interconnected pair of ideas, imply that human life as it is ordinarily lived has been diverted from its true good or distorted from its proper form. Taken together, these paired ideas thus imply a narrative of human transformation, a redemptive process that recovers human life from erroneous ways and reorients it toward an ultimate goal or a transcendent power through which life is fulfilled. Narratives of redemption from sin have taken many forms in the course of American history, but in considering any specific example it is useful to recognize its relationship to two especially common patterns. In some cases, the redemptive narrative is organized around a decisive personal experience, and autobiographical accounts of "conversion" that describe such transformative events are common in American religious literature. In other cases, the redemptive narrative accentuates the gradual process of shaping a way of life that incorporates an individual into the ongoing social practice of a community, through spiritual disciplines ranging from meditation and prayer to acts of public witness and compassion. In either of these versions, redemptive narratives frequently hinge on the reconciling work of a transcendent power, in which salvation represents the event or process that incorporates individual persons into a society or a natural order of existence that is itself the subject of a larger, even cosmic history of redemption. In all of these variations, American narratives of redemption have interacted with broader cultural ideas of human nature and the possibilities for human psychological and societal change.
American Protestant Foreign Missions after World War II
David C. Kirkpatrick
Christianity, Religion and Politics, Religion in America
After the Second World War, the drama of Protestant missions featured a diversifying cast of characters. Local actors in the Global South, alongside reform-minded missionaries from the ... More
After the Second World War, the drama of Protestant missions featured a diversifying cast of characters. Local actors in the Global South, alongside reform-minded missionaries from the North, revised the mission script. At the level of conciliar discourse, this can be seen in perhaps two primary ways: a widened table of leadership and a widening of the Christian mission itself. An increasingly diverse Protestantism shifted the trajectory of missions toward national control and social Christian emphases. Yet, these shifts in method and theology produced strikingly divergent results for mainline Protestantism and Protestant evangelicalism. For the former, the story was largely one of global dissolution, at least institutionally. Organizations such as the World Council of Churches (b. 1948), which represented the soaring hopes of the ecumenical movement, fractured under the pressure of radical student protests, postcolonial resistance, and declining donations from disillusioned churches in the 1960s and 1970s. Seen in a different light, however, mainline Protestant mission was the victim of its own advance, both abroad on so-called mission fields and at home in the United States. In many cases, mission schools directly contributed to the growth of nationalism through their curriculum and educational methods. Backlash against missionary leadership and control often centered around these educational institutions. In the North, while the institutions of mainline Protestant mission have largely declined, their progressive values are widely assumed today within wide swaths of American life in particular—especially within universities, mainstream media, and the Democratic Party.
For Protestant evangelicalism, the mission story is largely one of global diffusion—explosive demographic growth, especially among those practicing Pentecostal forms in the Global South, and a rapid expansion of mission and relief organizations. Within a context of increasing diversity, evangelical mission agencies, rather than sidelining traditional Protestant mission approaches, constructed new forms of evangelical mission and social Christianity. This reshaping of global evangelicalism was the result of a multidirectional conversation often led by Latin Americans. Indeed, an entire generation of theologians, shaped by the global Cold War, rejected the importation of traditional mission methodologies. As Latin Americans shifted to postcolonial social Christianities, they pulled many in global evangelicalism with them. In terms of theological methodology, they synthesized the pursuit of justice with the evangelical offer of personal salvation. While the vast majority of Christians lived in Europe and North America in 1910 (the year of the epochal Edinburgh World Missionary Conference), in 2010 the vast majority of Christians lived in the Global South. Thus, at the level of conciliar discourse, the evangelical table of leadership and theology increasingly reflected its demographic center located within contexts of poverty, injustice, and widespread inequality.
American Religious Empire and the Caribbean
Andrew R. McKee
Religion and Politics, Religion in America
America has been closely linked to the Caribbean since at least the Age of Revolutions. Across the Atlantic World, revolutions in France, Santo Domingo, and the eastern United States ... More
America has been closely linked to the Caribbean since at least the Age of Revolutions. Across the Atlantic World, revolutions in France, Santo Domingo, and the eastern United States drastically changed interlocked understandings of citizenship, religion, and freedom. From the 19th century onward, imperial views and laws about religions developed from prerevolutionary era roots. The dominant understandings of Caribbean religious history are those of migration, diaspora, syncretism, and diversity. Studying how the American religious empire worked to regulate and control the religious practices in the Caribbean shows how the distinct religions associated with the region—Obeah, Santeria, and Vodou, for example—developed. It is impossible to study the Caribbean without centering on the processes of Anglo-European colonization and the forced migration of enslaved peoples predominantly, but not only, from Africa. Labor and economic concerns underline nearly every Caribbean religious culture that exploded in the region from the colonial period onward.
The Anabaptist Tradition: Mennonites
John D. Rempel
Biblical Studies, Christianity, Rituals, Practices, and Symbolism
Anabaptism and its descendant movement, Mennonitism, came into being through the illegal baptism of believers upon confession of faith. Anabaptist worship was characterized by form and ... More
Anabaptism and its descendant movement, Mennonitism, came into being through the illegal baptism of believers upon confession of faith. Anabaptist worship was characterized by form and freedom. It included reading and interpreting the Bible by preachers and other worshipers, practicing baptism, the Lord's Supper, anointing, and other acts while allowing for immediate promptings by the Holy Spirit, as in 1 Corinthians 14. Routinized worship developed gradually by means of leaders internalizing important turns of phrase as well as writing prayers and publishing prayer books. Some streams of Mennonitism, like the Amish, have laid great stress on following the tradition that emerged. At the same time there arose renewal and missionary movements for whom Spirit-led improvisation was essential for true worship that was accessible to seekers. Beginning in the late 19th century, Mennonite churches arose in the Global South. For them the movement between form and freedom was essential to authentic worship. Singing is the central act of the congregation in all types of Mennonite worship. There is a lean sacramentalism in which the visible church is the body of Christ in history. In the practice of ordinances or sacraments, there has been great concern from the beginning that God's acts of grace be received by the faith of the believer in order for such acts to be true to their intention. The Lord's Supper emphasizes encountering both Christ and one's sisters and brothers in a transformative way. Baptism is entering a covenant with Christ and the church. In addition, anointing, discipline, funerals, marriage and celibacy, parent and child dedication, and ordination are practiced.
Ancestral Cults in Ancient Egypt
Juan Carlos Moreno García
The ancestor cult was a common feature of pharaonic society, aiming to provide social cohesion to extended families as well as close intermediaries with the netherworld. As active members ... More
The ancestor cult was a common feature of pharaonic society, aiming to provide social cohesion to extended families as well as close intermediaries with the netherworld. As active members of their respective households, ancestors were objects of veneration and care but were also subject to social obligations toward their kin. However, the continuity of such cults was not exempt from threats, from gradual oblivion to destruction of tombs. Furthermore, tensions between individual strategies and customary duties toward one's kin were another source of instability, especially when officials sought to create their own funerary services and to transfer them to their direct descendants. Such tensions are particularly visible in social sectors close to the king. The assertion of royal authority depended on the elimination of potential sources of political counterweight, and also on the weakening of kin solidarity among members of the elite. As such, the promotion of the cult of royal ancestors, granting individual rewards to selected members of the court and developing personal contact with gods, was part of this strategy. In other cases, "cultural ancestors" provided prestigious links with golden ages of the past, for instance when authorship of sapiential texts was attributed to famous officials of the past or when scribes wrote graffiti in their tombs. Finally, ancestors and ancestral memories were also invented and manipulated for ideological purposes, such as providing legitimacy in periods of political division or prestigious links with the royal palace and the values it promoted.
Ancestor worship thus appears as an active, multifaceted social activity, operating at different levels (individual, domestic/family, community, palace), whose distinctive idiosyncrasies depended on the context in which it operated. Tensions but also mutual influences permeated all these spheres, thus making ancestor cults a dynamic manifestation of social values, political practices, and religious beliefs in pharaonic Egypt.
Ancient Egyptian Religion
Korshi Dosoo
While ancient Egyptians had no conception of religion as a distinct sphere of life, modern scholars have identified a wide range of Egyptian beliefs and practices relating to the divine. ... More
While ancient Egyptians had no conception of religion as a distinct sphere of life, modern scholars have identified a wide range of Egyptian beliefs and practices relating to the divine. Egyptian religion can be traced back to predynastic times, and it developed continuously until the decline of temple religion in the Roman Period. Three mythic cycles are key to its understanding: the creation of the world, and the related solar cycle, which describe the origin and maintenance of the world, and the Osiris cycle, which provides a justification for the human institutions of kingship and funerary rites. Egyptian religion may be seen as being centered on its temples, which functioned both as sites for the worship of the resident gods and the elaboration of their theologies and as important economic and political centers. In addition to gods, three other categories of divine beings played important roles in Egyptian religious practice: kings, sacred and divine animals, and the dead. The king was intimately involved in the temple religion, as the mediator between the divine and human spheres, the patron of the temples, and the beneficiary of his own rituals, while divine and sacred animals seem to have been likewise understood as living embodiments of divine power. Death was understood through a range of metaphors, to which the ritual response was to link the deceased to one or more of the cosmic cycles through practices aimed at translating them into the divine sphere and thus ensuring their continued existence. As with all aspects of the religion, these rituals changed over time but show remarkable consistency throughout recorded history. Alongside these rituals centered on temple, royal, and funerary cults, a number of personal religious practices have been reconstructed as well as one major break in continuity, the "Amarna Revolution," in which the ruling king seems to have briefly instituted a form of monotheism.
Apocalypticism in U.S. History
Matthew Avery Sutton
Biblical Studies, Christianity, Religion in America
Apocalypticism has had a powerful impact on American life. It has fostered among adherents a strong sense of purpose and personal identity, it has helped them interpret the challenges they ... More
Apocalypticism has had a powerful impact on American life. It has fostered among adherents a strong sense of purpose and personal identity, it has helped them interpret the challenges they face all around them, and it has provided them with a triumphant vision of the future. Although there are many kinds of apocalypticism, in the United States, Christian forms have dominated. The Bible's focus on a coming millennium has offered Americans the promise of transformation and redemption in a world that sometimes seems void of both. When Christians have emphasized the Bible's apocalyptic and millennial visions, they have acted in new and important ways. Apocalyptic visions, rather than fostering a sense of indifference to the coming of the end of days, have served as a call to battle. God, millennialists insist, has given them much to do and very little time in which to do it. Positive that Jesus is coming soon, they have preached revival and engaged directly and aggressively with their culture. Sometimes their actions have served to reinforce the status quo, and at other times they have sparked revolutions. The uses of apocalypticism and millennialism are almost as diverse as their adherents.
Archaeology of Ancient Religions
Caitlín E. Barrett
Archaeology is essential to the cross-cultural study of religion. Archaeologists' focus on material evidence enables them to investigate groups not represented or underrepresented in ... More
Archaeology is essential to the cross-cultural study of religion. Archaeologists' focus on material evidence enables them to investigate groups not represented or underrepresented in textual traditions, including non-literate societies and non-elite members of literate societies. Accordingly, archaeology provides a broad comparative lens and longue durée perspective, as well as a means to study the practices of individuals across the social spectrum. Additionally, a disciplinary emphasis on material culture and human-thing relationships enables archaeologists to investigate the materiality of ancient religious traditions—the entanglement of ancient beliefs and practices within the material world.
Because every stage of the archaeological process involves interpretation and theorization, archaeologists' theoretical stances and methodological choices shape the data they obtain. For example, any discussion of the "archaeology of religion" will be shaped by the author's (explicit or implicit) operational definition of "religion" itself (see Part I, "Considering 'Religion' and 'Ritual'"). Modern Western constructions of "religion" involve culturally specific concepts that developed within particular historical contexts, and ancient people's understandings of their beliefs, rituals, and objects may often have employed quite different analytical categories. Additionally, archaeological approaches to ancient religions have undergone significant transformation over the 20th and early 21st centuries (see Part II, "History of the Field"). In contrast to the "New Archaeology" of the 1960s–1970s, which portrayed religion as epiphenomenal and downplayed its significance as a primary generator of social change, late-20th-century movements brought renewed attention to ancient symbolism, ideology, and religion and encouraged scholars to seek methodologically rigorous ways to study ancient religion and ritual.
The third section of the article ("Current Perspectives and Developments") examines contemporary research on the archaeology of religion and analyzes the field's intersections with, and importance to, broader interdisciplinary debates. Today, a proliferation of new scholarship on the archaeology of ancient religions explores the complex interactions between people, objects, and ideas in antiquity. Within the resulting range of new and ongoing developments, this article emphasizes (1) a productive engagement with the broader "material turn" in the humanities and social sciences; (2) a renewed emphasis on religion as a causal force for social change; and (3) an increasing focus on religion's embeddedness within daily life, entailing the reconsideration of analytical categories such as "domestic cult," "personal religion," and "magic."
The contemporary archaeological study of ancient religions is a deeply multidisciplinary endeavor, frequently requiring archaeologists to engage with theories, methods, and specialists from fields that may include anthropology, religious studies, archaeometry, art history, philology, and more. Archaeologists not only generate empirical data about specific sites or cultures, but also investigate broader intellectual questions concerning the role of religion in society, the importance of material culture to religious experience, and the forms of agency wielded by both humans and objects. The archaeology of religion thus has important contributions to make to numerous subjects and debates throughout the humanities and social sciences.
Architecture, the Built Environment, and Religion in America
Peter W. Williams
Comparative Religions, Religion and Art, Religion in America
The development of religious architecture in what is now the United States is tied closely to continuing immigration and the development both of de facto and de jure religious pluralism. ... More
The development of religious architecture in what is now the United States is tied closely to continuing immigration and the development both of de facto and de jure religious pluralism. Prior to the arrival of Europeans, seminomadic Native Americans built temporary structures, while those farther south erected more permanent temples, most notably those of the Aztecs in Mexico. Spanish settlers in what is now the U.S. Sunbelt built mission chapels, with those in California incorporating a mixture of styles and building techniques derived from Spanish, Moorish, and indigenous traditions. Puritans in New England and Quakers in Pennsylvania erected meeting houses, architecturally simple structures based on secular models and eschewing the notion of "sacred space." Anglicans from Boston to Charleston imported English neo-classical models devised by Sir Christopher Wren and Sir James Gibbs in the mother country, devised to accommodate Anglican sacramental worship. Later classical styles, especially the Roman and Greek revivals, reflected the republican ethos of the New Republic and were adopted by a whole range of religious traditions including Catholics and Jews. Urbanization and enhanced immigration following the Civil War saw adaptations by Protestants, including auditoriums, institutional churches, and the Akron Plan; by Jews, who invented a new, eclectic style for synagogues and temples; by Anglicans, who revived English Gothic traditions for churches and cathedrals; and by Roman Catholics, who turned to Continental Gothic for their inspiration. Mormon temples, beginning in Salt Lake City, took on new forms after that faith spread across the nation. During the post-WWII era, the colonial revival style became popular, especially in the South, reflecting patriotic and regional values. Following the immigration reform of 1965, waves of newcomers from Asia and the Middle East brought their traditional mosques and temples, often considerably modified for worship in the diaspora. Religious architecture, like the nation at large, has reflected an ongoing process of change, adapting old forms and inventing new ones to accommodate changing demographics, settlement patterns, and the necessities of living in a pluralistic society where religion is protected but not supported by the government.
Art and Religion in Ancient Greece and Rome
Robin Osborne and Caroline Vout
Ancient Religion, Religion and Art
One of the challenges shared across cultures and faiths is the intangible, ineffable nature of the divine. One problematic, yet theologically productive, solution to this problem is to ... More
One of the challenges shared across cultures and faiths is the intangible, ineffable nature of the divine. One problematic, yet theologically productive, solution to this problem is to embody the divine in sculpture and painting; another is to seek divine aid and attest to divine presence by making votive offerings. In the absence of a sacred text, it was sculptural and graphic representation of the divine that made sanctuaries and temples in Greece and Rome theologically active places. But the need to experience god was not confined to these centers. Greek and Roman gods were everywhere—on coins, gems, drinking vessels, domestic wall paintings. Even when they were not there, their power could be felt in the representation of those who had felt their power. They were as pervasive as they were all seeing.
This article examines how this material culture worked to bring gods and mortals into contact. It does so by tackling three major issues: first, it discusses how a wide range of artifacts, monumental and modest, shaped sanctuary space and guided and recorded the worshipper's interaction with the divine; second, it looks at images of gods themselves and how these affected epiphany, while maintaining a critical gap and insisting on their strangeness; and third, it uses art to rethink the relationship of religion and myth. Although there are some continuities between cultures, the rise of Hellenistic and Roman ruler cults created a new subcategory of gods, creating additional representational challenges. Out of this came Christ, who was god incarnate. We briefly explore how early Christian artists used the problems of anthropomorphism to their spiritual advantage.
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Texas Powerful Smart
» Engineered Nanoparticles
Surface Area Concentrations
Last Updated on Mon, 30 May 2016 | Engineered Nanoparticles
Measurements of particle surface area have been possible for some time using the BET method.30 However, it requires the collection of relatively large amounts of particles, and measurements are influenced by particle porosity (which may or may not be important) and collection/support substrate -particularly where the quantity of material analysed is small. The first instrument designed specifically to measure aerosol surface area was the epiphaniometer.31 This device measures the Fuchs or active surface area of the aerosols by measuring the attachment rate of radioactive ions to the sampled particles. A particle pre-selector is required to exclude the unwanted large particles. Measurements of active surface area are generally insensitive to particle porosity. Unfortunately, the epiphaniometer is not well suited to widespread use in the workplace because it uses a radioactive source to provide the radioactive ions, for which a transport licence is required.
The same measurement principle is used in the diffusion charger aerosol surface-area monitors that have recently become available. These instruments measure the attachment rate of positive unipolar ions to particles, from which the aerosol active surface area is inferred.32 A schematic diagram of the principle of a typical monitor is given in Figure 5.
The sampled aerosol passes through a weak plasma created by a corona discharge device where it mixes with the unipolar air ions produced by the corona. The air ions diffuse and attach to the exposed surface of the particles. The excess unattached ions are removed by a collecting electrode and the particles with attached charges are collected on a HEPA filter within a Faraday cup electrometer. The current produced by the charged particles is measured by a sensitive electrometer and related to the surface area of the sampled particles. Diffusion charging surface area monitors are available from a number of
Air Out
Figure 5 Schematic of diffusion charger surface area monitor.
companies (e.g. LQ1-DC from Matter Engineering, Switzerland, and DC2000CE from EcoChem, USA) and typically have quoted ranges of 0-2000 mm2 cm~3 and sensitivities of 1 mm2 cm~3. The latter is portable and battery-powered making it potentially more suitable for use in workplaces.
As yet, it is unknown how relevant active surface area is to health effects following inhalation exposure. Below approximately 100 nm active surface area has been found to correlate well with geometric surface area as measured by Scanning Mobility Particle Sizer (see Section 3.4.1) and with projected surface area as measured by Transmission Electron Microscopy.33 However, above approximately 1 mm active surface area is a function of particle diameter, and so the relationship with actual particle surface area is lost.
A new device, the TSI Model 3550 Nanoparticle Surface Area Monitor,34 uses a particular configuration of an aerosol charger to indicate the human lung-deposited surface area corresponding to the tracheobronchial and alveolar regions of the lung, rather than the total active surface area (i.e. Fuchs surface area) measured by the conventional diffusion charge instruments described above. The aerosol is drawn through a cyclone with a 1 mm cut point and then into the mixing chamber to mix with the ion stream. The voltage on the ion trap is altered such that it acts as a particle size selector to collect both the excess ions and particles that are not of a charge state (surface area size) corresponding to either the tracheobronchial or respirable aerosol fractions. The electric charges on the penetrating particles are then measured by the electrometer. The principle of this new device has been shown to provide a measurement that correlates well with deposited aerosol surface area in the lungs.35 A portable battery-powered version of this instrument, the TSI Aerotrak 9000, has recently been launched.
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Showing results by author "H P Lovecraft" in All Categories
Over 20 Hours
Interview, Speech, or Lecture
Radio Programme or Performance
The Complete Fiction of H.P. Lovecraft
By: H.P. Lovecraft
Narrated by: Andrew Leman, Sean Branney
For the first time ever, the H.P. Lovecraft Historical Society has produced an audio recording of all of Lovecraft's stories. These are not dramatizations like our Dark Adventure Radio Theatre - rather, this is an audiobook of the original stories, in all-new, never-before-heard recordings made by the HPLHS' own Andrew Leman and Sean Branney exclusively for this collection. This collection spans his entire career from his earliest surviving works of childhood to stories completed shortly before his death. All tales include original music by HPLHS composer Troy Sterling Nies.
Superb collection
By: H. P. Lovecraft
Narrated by: Richard Powers, Bronson Pinchot, Stephen R. Thorne, and others
Originally written for the pulp magazines of the 1920s and '30s, H. P. Lovecraft's astonishing tales blend elements of horror, science fiction, and cosmic terror that are as powerful today as they were when first published. This tome brings together all of Lovecraft's harrowing stories, including the complete Cthulhu Mythos cycle, just the way they were when first released.
An Excellent Collection, but NOT Complete.
By Ian on 28-09-15
Narrated by: Richard Powers, Bronson Pinchot, Stephen R. Thorne, Keith Szarabajka, Adam Verner, Tom Weiner, Patrick Cullen
50 Classic Horror Short Stories 1
Works by Edgar Allan Poe, H.P. Lovecraft, Arthur Conan Doyle and Many More!
Narrated by: Anthony Maher
CONTENTS: A Suspicious Gift [Algernon Blackwood], Skeleton Lake: An Episode in Camp [Algernon Blackwood], The Wood of the Dead [Algernon Blackwood], A Baby Tramp [Ambrose Bierce], The Damned Thing [Ambrose Bierce], Dagon [H.P Lovecraft], The Horror of the Heights [Arthur Conan Doyle], The_Descendant [H.P Lovecraft], The Cats of Ulthar [H.P Lovecraft], The Evil Clergyman [H.P Lovecraft], He [H.P Lovecraft], The Book [H.P Lovecraft], In the Vault [H.P Lovecraft],Nyarlathotep [H.P Lovecraft], Death and the Woman [Gertrude Atherton], The Striding Place [Gertrude Atherton].
Good for the price...
By RazorGrrl on 02-04-20
Dark Adventure Radio Theatre: Masks of Nyarlathotep
By: H.P. Lovecraft Historical Society
Narrated by: H.P. Lovecraft Historical Society
Dark Adventure Radio Theatre: Masks of Nyarlathotep is an epic tale of globe-trotting adventure inspired by the works of H.P. Lovecraft, presented as a 1930s-style radio drama. Dark Adventure Radio Theatre presents the tale with an absurdly large cast of professional actors, exciting sound effects and thrilling original music by Troy Sterling Nies. Now, in partnership with Chaosium, we've adapted their most famed and beloved game supplement of all time - Masks of Nyarlathotep - into a fully dramatized super episode of Dark Adventure Radio Theatre.
By Mr. T. Marshall on 24-03-20
HorrorBabble's Ultimate Lovecraft Collection
Narrated by: Ian Gordon
This collection comprises H. P. Lovecraft's definitive works, including the complete Cthulhu Mythos and Dream Cycle stories.
Very Good, let down by Audible's lack of features
By Choronzon on 04-01-19
Call of Cthulhu and Other Stories
Narrated by: William Roberts
At the heart of these stories, as with all the best of Lovecraft's work, is the belief that the Earth was once inhabited by powerful and evil gods, just waiting for the chance to recolonise their planet. Cthulhu is one such god, lurking deep beneath the sea until called into being by cult followers who – like all humans – know not what they do.
Gain Entrance
By Diane Severson on 23-06-14
HorrorBabble's Ultimate Weird Tales Collection, Volume 1
By: Ian Gordon, Algernon Blackwood, Robert Bloch, and others
This collection comprises 40 stories by and inspired by the originators of weird fiction. From Blackwood's The Empty House, through to Philip K. Dick's The Hanging Stranger, Lovecraft's Out of The Aeons, and beyond.
Breathing new (un)life into great, classic tales.
By Ryan Pascall on 18-12-19
By: Ian Gordon, Algernon Blackwood, Robert Bloch, Philip K. Dick, Robert E. Howard, M. R. James, H. P. Lovecraft
A random murder in a public park. An artist wracked by fantastical and haunting dreams. A police inspector confronting the depraved rites of a voodoo cult. Intrepid sailors pitted against a diabolical monstrosity risen from the bottom of the sea. And one man, doomed to understand that such things foretell madness and the end of mankind.
What an awesome play!
The Complete Weird-Fiction Works of H.P. Lovecraft: In One Volume
Includes Collaborations & Ghostwritings
By: H.P. Lovecraft, Finn J.D. John
Narrated by: Finn J.D. John
Length: 83 hrs
This is the completionist's edition of the work of H.P. Lovecraft! Literally every single weird-fiction story he wrote, revised, or collaborated on - to the best of our knowledge - is in this one enormous volume. The stories are arranged chronologically and contextualized with a brief running biography of the life of this fascinating author.
A massive & organised look at Lovecrafts works
By Mark Nash on 03-12-19
H. P. Lovecraft. The Complete Fiction
Narrated by: John Miller, Adrian Griffin, Paul Phillips
CONTENTS: 01. The Nameless City 02. The Festival 03. The Colour Out of Space 05. The Call of Cthulhu 08-17. The Dunwich Horror 18-25. The Whisperer in Darkness 26-27. The Dreams in the Witch House 28.The Haunter of the Dark 29-33. The Shadow Over Innsmouth 34.Discarded Draft of "The Shadow Over Innsmouth" 35-42. The Shadow Out of Time 43-54. At the Mountains of Madness 55-80.The Case of Charles Dexter Ward 81. Azathoth 82. Beyond the Wall of Sleep 83. Celephaïs 84. Cool Air 85. Dagon 86. Ex Oblivione 87-88. Facts Concerning the Late Arthur Jermyn and His Family 89. From Beyond 90. He.
Well worth it
By Robin kilmister on 26-07-19
Horror at Red Hook (Dramatized)
Length: 1 hr and 6 mins
In great cities of the world, humanity congregates, and commerce, culture, and cosmopolitan sophistication blossom in their gardens. But in the shadows that lie beyond the broad boulevards and glare of electric lights, great cities give birth to something else. In these shadows thrives a dim underworld, peopled by nefarious characters brought together from every godforsaken corner of the globe. Can a lone policeman make a stand for decency against the godless denizens of New York's most loathsome slum, or will he find himself consumed by the filth and depravity of nameless cults?
The Collaborations of H.P. Lovecraft
The H.P. Lovecraft Historical Society has produced the definitive audio recording of Lovecraft's collaboration tales. Working from texts prepared by Lovecraft scholar S.T. Joshi, this collection features stories HPL wrote with other authors and includes, "The Curse of Yig", "The Horror in the Museum", "The Mound", "The Night Ocean", and many others. All tales include original music by HPLHS composer Troy Sterling Nies. This collection features 33 stories adding up to more than 23 hours of Lovecraftian listening fun.
Some good, some not so much
By J. Wexler on 20-01-20
Works by Edgar Allan Poe, H.P. Lovecraft, Bram Stoker and Many More!
By: H. P. Lovecraft, Edgar Allan Poe, Arthur Conan Doyle, and others
CONTENTS: 1. The Imp of the Perverse [Poe], 2. The Devil in the Belfry [Poe], 3. The Crawling Chaos [Lovecraft], 4. Aunt Joanna [Sabine Baring-Gould], 5. The Outsider [Lovecraft], 6. The Hound [Lovecraft], 7. The Disinterment [Lovecraft], 8. The Horror At Martin's Beach [Lovecraft], 9. The Tree On The Hill [Lovecraft], 10. The Outgoing of The Tide [John Buchan], 11. The Curse of Yig [Lovecraft], 12. The Haunter Of The Dark [Lovecraft], 13. Berenice [Poe], 14. The Angel Of The Odd [Poe], 15. Black Ram [Baring-Gould], 16. The Cask Of Amontillado [Poe], 17. Dracula's Guest [Bram Stoker].
By Aimee Mease on 12-10-20
By: H. P. Lovecraft, Edgar Allan Poe, Arthur Conan Doyle, Algernon Blackwood, Ambrose Bierce, Hume Nisbet
The Shadow over Innsmouth
Narrated by: Richard Coyle
The Shadow Over Innsmouth tells the first-person story of a young historian, Robert Olmstead, who, while investigating his family genealogy in New England, is intrigued to learn about a hated and mysterious fishing town called Innsmouth. When he visits he finds the place to be run-down and near-deserted, with a cult-like religion and a strange, degenerate population. His investigation soon turns into a race to escape the town and the the evil creatures he sees emerging from the sea.
A Great Story
By Thomas Foster on 21-02-20
5 out of 5 stars 183 ratings
The Brotherhood of the Beast
A hardened archaeologist and a wealthy adventurer join forces to look into inexplicable murders in Boston. Before long, their investigation reveals a nefarious conspiracy, with tentacles reaching from their own past to the furthest corners of the globe. Will the duo and a team of trusted comrades be able to thwart an unholy alliance of dark forces, or does our very world stand upon the precipice of a terrifying doom?
Camp pulp adventure
By Robert Gray Bradley on 02-09-20
10 Essential Pieces of Literature 2
By: Charles Dickens, Zane Grey, H.G. Wells, and others
Narrated by: Matthew Taylor, Sam Ryan, Helen Leonard
This Audiobook contains the following works: "The Island of Doctor Moreau" [H.G. Wells], "Tess of the d'Urbervilles" [Thomas Hardy], "The Call of Cthulhu" [H.P Lovecraft], "A Connecticut Yankee in King Arthur's Court" [Mark Twain], "The strange case of Dr Jekyll and Mr Hyde" [Robert Louis Stevenson], "Crime and Punishment" [Fyodor Dostoyevsky], "Wuthering Heights" [Emily Brontë], "A Christmas Carol" [Charles Dickens], "The jungle book" [Rudyard Kipling], "The Border Legion" [Zane Grey].
By: Charles Dickens, Zane Grey, H.G. Wells, H.P Lovecraft, Thomas Hardy, Rudyard Kipling
HorrorBabble's Ultimate Weird Tales Collection, Volume II
By: Ian Gordon, E. F. Benson, Ambrose Bierce, and others
This collection comprises another 40 stories by and inspired by the originators of weird fiction. From White's seminal body-shocker, Lukundoo, through to Howard's dastardly Pigeons from Hell, and Benson's nightmarish The Room in The Tower. Time immemorial; worlds unimaginable.
By: Ian Gordon, E. F. Benson, Ambrose Bierce, F. Marion Crawford, Arthur Conan Doyle, William Hope Hodgson, Robert E. Howard, H. P. Lovecraft, Abraham Merritt, Edward Lucas White
Dagon: War of Worlds (Dramatized)
The ocean's imponderable depths contain mysteries far beyond the grasp of mortal men. From the adventurous mariners of ancient times, to simple fishermen of our own New England of yesteryear, mankind has found the seven seas to be both the source of life, and a watery grave. When man seeks to delve too deeply into that abyss, what appalling secrets will rise to the surface? And what will mankind do when faced with the unnamed horrors of the deep?
what a thrilling story!
By Brett Spencer on 06-04-20
Eldritch Tales
A Miscellany of the Macabre
Narrated by: various narrators
Following the phenomenal success of Necronomicon, its companion volume brings together Lovecraft's remaining major stories plus his weird poetry, a number of obscure revisions, and some notable nonfiction, including the seminal critical essay "Supernatural Horror in Literature." athering together in chronological order the rest of Lovecraft's rarely seen but extraordinary short fiction, this collection includes the entirety of the long-out-of-print collection of thirty-six sonnets "Fungi from Yuggoth."
Compared with Dreams of Terror and Death
By Mic on 08-12-16
The Horror Collection
Dracula, Frankenstein, The Call of Cthulhu, The Strange Case of Dr. Jekyll and Mr. Hyde, At the Mountains of Madness, The Raven, The Horror at Red Hook and More
By: Bram Stoker, H. P. Lovecraft, Edgar Allan Poe, and others
Narrated by: Michael Stewart, TruthSurge
Inside this classic horror set, you'll find disturbing and spine-chilling stories from some of the most beloved horror authors of all time, from Lovecraft's strange pulp fiction to tales from the 19th century, discover the unsettling world of monsters, ancient deities, and the occult.
By: Bram Stoker, H. P. Lovecraft, Edgar Allan Poe, Mary Shelley, Robert Louis Stevenson


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