By Piers Anthony
While the great Magician Humfrey's son Hugo by surprise vanishes, his disappearance units in movement a sequence of madcap misadventures that ship a suite of colourful characters on a dangerous pair of parallel quests. between them are Debra, an exquisite younger woman beset via an obnoxious curse; Hugo's cherished spouse Wira, whose sightlessness is balanced by means of a expertise for sensitivity, chuffed and Fray, a couple of sprightly storm-spirits; Nimbus, the Demon Xanth's personal son; and the mysterious outlaw referred to as the Random Factor.
As they go back and forth via many of the magical realm's so much wonderful locales, those unwitting adventurers notice they're key gamers in a grand drama whose origins achieve again to the origins of time itself.
Filled with pleasure and pleasure, ribaldry and romance, Air obvious is a superb new fable saga from the vigorous mind's eye of grasp storyteller Piers Anthony.
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Additional resources for Air Apparent (Xanth, Book 31)
Heraclitus enjoins us to recognize in this l’goj, which composes the universal opposition whose well-adjoined collection is the combat of the world, the speci¤c virtue of ¤re. He thus appears to inaugurate a ‘vulcanist’ cosmology that would contradict the ‘neptunism’ of Thales of Milet. To believe the Stoics, he would even have held that ¤re never stops advancing to the point where everything becomes periodically in¶amed in a universal con¶agration. ” If ¤re is exchanged against everything, a thing only ever being what it is in opposition to itself, then this exchange only has meaning in ¤re thought as the living center of all opposition.
Evidently, with this theological transformation or mutation of an earlier thinking the possibility of a properly religious exploitation of Greek philosophy is opened—open as soon as a religion will decide to preoccupy itself with it. Such was par excellence the destiny of the Christian religion upon the decline of the antique world. But it is only in the thirteenth century that the philosophico-religious syncretism that ends up in naming itself ‘Christian philosophy’ will adopt the imposing proportions of a Summa, which is the Summa of Saint Thomas.
In this way we make quite an advance; we have, in fact, advanced from Greece to Rome. It is the Romans, not the Greeks, who opposed wisdom and science, and the unity of both terms is to be found in the verb savoir, to ‘know’, which although of the same family as sagesse or ‘wisdom’ signi¤es also the possession of science. When today, for example, we say un savant, it is about a man of science that we are thinking and not about a sage. In reality the distinction between wisdom and science is foreign to the Greeks, a distinction that a peculiarly modern mania sometimes poses as an opposition of theory to practice.
Air Apparent (Xanth, Book 31) by Piers Anthony