The looming war with Darrow has faded to a distant shadow, but Will’s continued studies at Wurthaven are disrupted by an unforeseen threat. Selene’s absence has raised suspicion among her friends and Will’s father-in-law, the king, who is now directing his ire at the obvious culprit, his daughter’s new husband. Meanwhile the citizens of Cerria have begun disappearing and a shadowy figure is stalking Will’s sister, Laina. With his power pushed to the limit, Will finds himself attempting to preserve a family that rejected him and trying to save a city whose king might rather see him dead. Desperate for help, he may not be able to trust the powers that have supported him in the past, for though the fae could be the source of the catastrophe; they only offer their assistance—for a price. Evil stalks the streets of Cerria at night, seeking the blood of his family, the destruction of the city, and the death of the king. Will may have to decide what is most important for Terabinia: preserving the people of its most prosperous city, or saving its questionable ruler?

"American Samuel Lambert, sharpshooter, adventurer, late of the Wyoming plains and Kiowa Bob's Wild West Show, has been invited to Glasscastle University in England to contribute his phenomenally accurate shooting eye to the top secret Agincourt Project. The only dangers he expects to face are British snobbery, heavy dinners, and tea with the Provost's pretty wife. But when the Provost's stylish sister, Jane Brailsford, comes to town, things get much more exciting"--P. [4] of cover.

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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Since the emergence of religious studies and the social sciences as academic disciplines, the concept of "magic" has played a major role in defining religion and in mediating the relation of religion to science. Across these disciplines, magic has regularly been configured as a definitively non-modern phenomenon, juxtaposed to distinctly modern models of religion and science. Yet this notion of magic has remained stubbornly amorphous. In Making Magic, Randall Styers seeks to account for the extraordinary vitality of scholarly discourse purporting to define and explain magic despite its failure to do just that. He argues that this persistence can best be explained in light of the Western drive to establish and secure distinctive norms for modern identity, norms based on narrow forms of instrumental rationality, industrious labor, rigidly defined sexual roles, and the containment of wayward forms of desire. Magic has served to designate a form of alterity or deviance against which dominant Western notions of appropriate religious piety, legitimate scientific rationality, and orderly social relations are brought into relief. Scholars have found magic an invaluable tool in their efforts to define the appropriate boundaries of religion and science. On a broader level, says Styers, magical thinking has served as an important foil for modernity itself. Debates over the nature of magic have offered a particularly rich site at which scholars have worked to define and to contest the nature of modernity and norms for life in the modern world.

Examining how scholarly writing has contended or conspired with discourses of enchantment from the Middle Ages to the present.