Lost Ann Arbor

Ann Arbor might have become just another small Michigan village had it not been for one crucial event: its designation as the home of the University of Michigan in 1837. Its subsequent development into a thriving cultural and intellectual community was marked by its extraordinary architecture, from the grand 1878 courthouse to the exquisite original university buildings and fashionable East Huron Street. The expansion of the town and university, the arrival of the automobile, and frequent fires began atransformation of Ann Arbor that led to the tragic demolition of some of its most remarkable structures. Lost Ann Arbor is a tribute to these long-lost treasures and the 19th century way of life that accompanied them.

The black community in the Ann Arbor area includes Bethel African Methodist Episcopal Church, Second Baptist Church, Brown Chapel, the Ann Arbor Community Center, the old Jones School, and other well-remembered places. The photographs representing this history follow the progress of the African American community from 1857, when the Rev. J. M. Gregory gathered together a small congregation at 504 High Street, to 1996, when Dr. Homer Neal assumed leadership of the University of Michigan as its interim president. This integral but little-known part of Ann Arbor area history is preserved in Another Ann Arbor.

John Milton (1608-1674) was arguably one of the best-read persons of his epoch. Miltonâ¿¿s commonplace book reveals that in addition to the thoroughly humanistic education that he received at Trinity College Cambridge (1625-1632), he also conducted an extensively broad reading program of his own immediately after concluding his university studies which included forays into nearly every branch of learning in a period that he affectionately referred to as his â¿¿studious retirementâ¿¿ (1632-38). For over 400 years, many literary critics have declared this monumental work, Paradise Lost, to be the greatest poem in the English language. Dr. Stallard contends that a full understanding of the Bible as the poemâ¿¿s primary inter-text is essential to appreciating the poem in its Puritan context. John Miltonâ¿¿s Bible is lavishly annotated with Biblical references that demonstrates that Milton was mining a wide variety of translations including the 1540 Great Bible, the 1560 Geneva Bible, the Bishops Bible of 1568, the Douay-Rheims of 1582, and the revised Authorized Version of 1612. This Biblically annotated edition of Paradise Lost will be useful to all scholars and students of Milton alike. That a lack of familiarity with the Bible should discourage students of English literature from reading the pinnacle achievement of one of the finest poets and minds in the English language is both sad and avoidable. This edition makes Milton more accessible, comprehensible, and enjoyable for everyone.

Ann Arbor has seen many cherished landmarks and institutions come and go - some fondly remembered and others lost to time. When the city was little more than a village in the wilderness, its first school stood on the now busy corner of Main and Ann. Stores like Bach & Abel's and Dean & Co. served local needs as the village grew into a small town. As the town became a thriving city, Drake's and Maude's fed generations of hungry diners, and Fiegel's clothed father and son alike. Residents passed their time seeing movies at the Majestic or watching parades go down Main Street. Join authors Patti F. Smith and Britain Woodman on a tour of the city's past.

Milton's Paradise Lost is one of the great works of literature, of any time and in any language. Marked by Milton's characteristic erudition it is a work epic both in scale and, notoriously, in ambition. For nearly 350 years it has held generation upon generation of scholars, students and readers in rapt attention and its profound influence can be seen in almost every corner of Western culture. First published in 1968, with John Carey's Complete Shorter Poems, Alastair Fowler's Paradise Lost is widely acknowledged to be the most authoritative edition of this compelling work. An unprecedented amount of detailed annotation accompanies the full text of the first (1667) edition, providing a wealth of contextual information to enrich and enhance the reader's experience. Notes on composition and context are combined with a clear explication of the multitude allusions Milton called to the poem's aid. The notes also summarise and illuminate the vast body of critical attention the poem has attracted, synthesizing the ancient and the modern to provide a comprehensive account both of the poem's development and its reception. Meanwhile, Alastair Fowler's invigorating introduction surveys the whole poem and looks in detail at such matters as Milton's theology, metrical structure and, most valuably, his complex and imaginary astronomy. The result is an enduring landmark in the field of Milton scholarship and an invaluable guide for readers of all levels.

What is true liberty? Milton labors to provide an answer, and his answer becomes the ruling principle behind both prose works and poetry. The scholarly community has largely read liberty in Milton retrospectively through the spectacles of liberalism. In so doing, it has failed to emphasize that the Christian paradigm of liberty speaks of an inward microcosm, a place of freedom whose precincts are defined by man's fellowship with God. All other forms of freedom relate to the outer world, be they freedom to choose the good, absence of external constraint and oppression, or freedom of alternatives. None of these is true liberty, but they are pursued by Milton in concert with true liberty. Milton's Inward Liberty attempts to address the bearing of true liberty in Milton's work through the magnifying glass of seventeenth-century theology.

The story of a Native boy born in a mental hospital 1945, and adopted into a white world. Details his epic journey around the world, through drugs and prison and being the FBI's most-wanted fugitive as he searched for family and tribe.