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Bret Harte's witty, sometimes heart-rending tales of frontier California earned him acclaim during the 1860s as the new prophet of American letters. His books, The Luck of Roaring Camp, The Outcasts of Poker Flat and M'liss, helped establish the foundations of western American fiction. Contents: Maruja; the stories from Drift From Two Shores and By Shore and Sedge; and Thankful Blossom. See other titles by this author available from Kessinger Publishing.

THE GODS OF PEGANA is a rich tapestry of imaginative fantasy, one of the landmark collections of short stories from the early 20th century, and a tremendous influence on writers ranging from H.P. Lovecraft to Ursula K. LeGuin. "Dunsany was the second writer (William Morris in the 1880s being the first) fully to exploit the possibilities of . . . adventurous fantasy laid in imaginary lands, with gods, witches, spirits, and magic, like children's fairy tales but on a sophisticated adult level." -- L. Sprague de Camp. "[Dunsany's] rich language, his cosmic point of view, his remote dream-worlds, and his exquisite sense of the fantastic, all appeal to me more than anything else in modern literature." --H. P. Lovecraft

1913年10月，哈代的最后一部短篇小说集《浪子回头与其它故事》出版。

在美国的中部小城镇浣熊市附近，最近接二连三地发生了多起市民被野兽袭击、以及被变态杀人狂咬死的奇特凶案。前去调查此事的特殊部队S.T.A.R.S的布拉瓦小队突然与外界失去了联系。待命的阿尔法小队为了解救战友而来到丛林，但却突然遭到杀人犬的攻击，队员吉尔和克里斯等人只好逃进一间位于丛林深处的公馆之中。但他们身处的这间大屋里竟到处都是因为秘密实验失败而被神秘病毒变成恐怖丧尸的研究人员。为了能活着走出这个人间地狱，两位主人公以及其他幸存的同伴都毅然举起了手中的武器。

一场反教会的革命席卷了墨西哥，波及到了偏远的南方小州。当地教区的神父们被迫害致死，只剩下了最后一名神父过着逃亡的生活。在逃亡的过程中，他接触到了不同的事物和人，心灵上受到强烈的冲击。最后，他也没有逃脱死亡的厄运，但此时，另一名神父又踏上了这片土地。

One of the particular pleasures of reading Kim is the full range of emotion, knowledge, and experience that Rudyard Kipling gives his complex hero. Kim O'Hara, the orphaned son of an Irish soldier stationed in India, is neither innocent nor victimized. Raised by an opium-addicted half-caste woman since his equally dissolute father's death, the boy has grown up in the streets of Lahore: Though he was burned black as any native; though he spoke the vernacular by preference, and his mother-tongue in a clipped uncertain sing-song; though he consorted on terms of perfect equality with the small boys of the bazar; Kim was white--a poor white of the very poorest. From his father and the woman who raised him, Kim has come to believe that a great destiny awaits him. The details, however, are a bit fuzzy, consisting as they do of the woman's addled prophecies of "'a great Red Bull on a green field, and the Colonel riding on his tall horse, yes, and'--dropping into English--'nine hundred devils.'" In the meantime, Kim amuses himself with intrigues, executing "commissions by night on the crowded housetops for sleek and shiny young men of fashion." His peculiar heritage as a white child gone native, combined with his "love of the game for its own sake," makes him uniquely suited for a bigger game. And when, at last, the long-awaited colonel comes along, Kim is recruited as a spy in Britain's struggle to maintain its colonial grip on India. Kipling was, first and foremost, a man of his time; born and raised in India in the 19th century, he was a fervid supporter of the Raj. Nevertheless, his portrait of India and its people is remarkably sympathetic. Yes, there is the stereotypical Westernized Indian Babu Huree Chander with his atrocious English, but there is also Kim's friend and mentor, the Afghani horse trader Mahub Ali, and the gentle Tibetan lama with whom Kim travels along the Grand Trunk Road. The humanity of his characters consistently belies Kipling's private prejudices, and raises Kim above the mere ripping good yarn to the level of a timeless classic.

这是一部从个人经验角度观照宗教作用的著作。作者对皈依、悔改、神秘主义等宗教经验进行探讨，并以伏尔泰、惠特曼、爱默生、路德等思想家的宗教经验为例。虽然讨论的是严肃的宗教哲学命题，但书中和和分析了大量的个体传记资料，叙述生动，情节跌宕，充满了小说的趣味。

The Rainbow, published first in 1915, is the complete and exquisitely organized form of D.H. Lawrence's views about familial relationships. The novel relates the story of three generations of an English family- the Brangwens. As the main characters move in and out of the story’s framework, readers are brought face to face before an intriguing theory of passion and power among the familiar social roles of husbands, wives, children, and parents. Read more about the novel.　　《彩虹》成书于1914年，写作时间晚于《儿子与情人》，此时劳伦斯的写作艺术与思维都已得到了提高。 　　《彩虹》仍然以受到大工业生产严重侵蚀的英国中部乡村——劳伦斯的故乡为背景。对于资本主义工业化所造成的灾难，书中有一些生动的描写，但是劳伦斯的笔触在于探讨人与人，尤其是两性之间的关系上。在一篇他死后才能发表的文章中，他写道：“我只能写我强烈感觉到的，在目前这就是男女之间的关系。毕竟这是今日的问题——建立男女间的新关系，或者调整旧的关系。” 　　汤姆·布兰温和莉迪亚·布兰温是这个家族的第一代。汤姆是典型的十九世纪中期的农民，与土地、山川血肉相连；他的妻子莉迪亚是波兰人，带着与前夫生的女儿来到英国，孤独无助。汤姆和莉迪亚之间始终有一点生疏，他们停留在一种婚姻的初级阶段，彼此要求不多，安静地生活着。劳伦斯认为这点生疏是好的，他的主张是夫妻之间不但应当合成一体，还应该保持各自的特异性，这样的婚姻才是美满的。 　　但是这样的两性关系并不理想，第二代的安娜（莉迪亚前夫的女儿）和威尔有所提高，他们在探求人生真谛的路上前进了一步，他们的婚后生活最初是美满的，他们缠绵缱绻，浑然忘我；然而他们终于感受到不满足，想知道在性爱之外还有什么——威尔在教堂建筑上找到他的答案，教堂的拱顶有如彩虹，似乎是一切向上腾跃的势头的聚焦点，在那里：“没有时间，没有生命，没有死亡，在那里一切向上伸延的东西相会在一起，被锁在狂喜的拱顶石之中。”人生、宇宙的奥秘似乎在教堂的拱顶里能够得到解决，也就是说教堂的建筑包含了人生的奥秘，能给他宗教的启发。 　　但是安娜对此表示怀疑。她想：“教堂屋顶上还有青天呢，它不是真正的彩虹，解决不了什么问题。”她要求的是向上的自由权利，高出屋顶。 　　矛盾使二人陷入痛苦之中，终于威尔专心致志于木刻，而安娜则沉迷于不断地生孩子。 　　对人类关系的探讨落在女儿厄秀拉的身上。她做了许多尝试去寻找彩虹，都没有成功。 　　厄秀拉一度沉浸于肉欲，可是她发现这远远不够，精神生活是很必要的。她先是寄希望于科学，一度与女教师产生了同性恋，后来发现女教师的庸俗，她失望了。最使她失望的是情人斯克里班斯基。他们的矛盾越出了个人私生活的范畴，涉及到许多重大的社会问题。斯克里班斯基想成为一个为国家而战的军人。厄秀拉对他说：“尽管如此，你不是国家。你将为你自己做些什么呢？”他回答道：“我属于国家，必须对它尽义务。”厄秀拉认为他受传统观念的束缚，没有自己的看法和个性。她说：“你好像什么都不是，在你那里好像没有人。你是人吗？对我来说，你好像子虚乌有。” 　　斯克里班斯基是一个具有所有传统观念的人，他只会随波逐流，不可能真正有所作为。与他相比，厄秀拉则真实地寻找那高踞在天上的彩虹。 　　这里的三代人，第一代的汤姆和莉迪亚没有奢望，满足于低水平的美满生活并生活得很好；第二代的安娜和威尔不安于现状，曾努力追求理想生活，却半途而废；第三代的厄秀拉则前进了一步，她越出了个人的狭隘生活，看到了世界。她模糊的认识到，一方面个人必须找到充分发挥其潜力的办法，她最初想追求两性生活的完美，可是这不够，作为社会的一分子，她有责任去了解和改造社会。 　　她抛弃了许多假的彩虹，终于在书的末尾，她看到了憧憬未来的真的彩虹： 　　“彩虹拱架在大地上。她知道，红硬壳包着的，在世界的腐朽表层四处爬行的贱民们都仍然活着；她知道，彩虹已弯弯地扎根在他们的血液里，并将在他们的精神中抖动着恢复生命；　她知道，他们会抛掉覆盖在身上的硬壳，这样，崭新、干净的赤裸裸体便会脱颖而出，经历新的萌生、新的成长，起来迎接天上降临的阳光、风和纯净的雨水。她在这道彩虹中看到了大地上的新建筑，看到旧的、腐朽不堪的房子和工厂被一扫而光，看见世界将建筑在生气勃勃的真理结构之上，与笼罩大地的苍穹正好协调。”

JOHN WOOLMAN was born at Northampton, N. J., in 1720, and died at York,England, in 1772. He Was the child of Quaker parents, and from his youth was azealous member of the Society of Friends. His "Journal," published posthumouslyin 1774, sufficiently describes his way of life and the spirit in which he didhis work; but his extreme humility prevents him from making clear theimportance of the part he played in the movement against slaveholding among theQuakers. 　　During the earlier years of their settlement in America, the Friends tookpart in the traffic in slaves with apparently as little hesitation as their fellow colonists; but in 1671 George Fox, visiting the Barbados, was struck bythe inconsistency of slave-holding with the religious principles of hisSociety. His protests, along with those of others, led to the growth of anagitation which spread from section to section. In 1742, Woolman, then a youngclerk in the employment of a storekeeper in New Jersey, was asked to make out abill of sale for a negro woman; and the scruples which then occurred to himwere the beginning of a life-long activity against the traffic. Shortlyafterward he began his laborious foot-journeys, pleading everywhere with hisco-religionists, and inspiring others to take up the crusade. The result of theagitation was that the various Yearly Meetings one by one decided thatemancipation was a religious duty; and within twenty years after Woolman'sdeath the practise of slavery had ceased in the Society of Friends. But hisinfluence did not stop there, for no small part of the enthusiasm of thegeneral emancipation movement is traceable to his labors. 　　His own words in this "Journal" of an extraordinary simplicity and charm,are the best expression of a personality which in its ardor, purity of motive,breadth of sympathy, and clear spiritual insight, gives Woolman a place amongthe uncanonized saints of America.