WHEN THE DEVIL MEETS AN ANGEL Country bred Lucy Craddock-Hayes is content with her quiet life. Until the day she trips over an unconscious man - a naked unconscious man - and loses her innocence forever. HE CAN TAKE HER TO HEAVEN Viscount Simon Iddesleigh was nearly beaten to death by his enemies. Now he's hell-bent on vengeance. But as Lucy nurses him back to health, her honesty startles his jaded sensibilities - even as it ignites a desire that threatens to consume them both. OR TO HELL Charmed by Simon's sly wit, urbane manners, and even his red-heeled shoes, Lucy falls hard and fast for him. Yet as his honor keeps him from ravishing her, his revenge sends his attackers to her door. As Simon wages war on his foes, Lucy wages her own war for his soul using the only weapon she has - her love.
THE ONE THING HE CANNOT REVEAL For years, Melisande Fleming has loved Lord Vale from afar . . . watching him seduce a succession of lovers, and once catching a glimpse of heartbreaking depths beneath his roguish veneer. When he's jilted on his wedding day, she boldly offers to be his. TO THE ONE WOMAN HE MOST DESIRES Vale gladly weds Melisande, if only to produce an heir. But he's pleasantly surprised: A shy and proper Lady by day, she's a wanton at night, giving him her body-though not her heart. IS HIS DEEPEST NEED . . . Determined to learn her secrets, this sinner starts to woo his seductive new wife-while hiding the nightmares from his soldiering days in the Colonies that still haunt him. Yet when a deadly betrayal from the past threatens to tear them apart, Lord Vale must bare his soul to the woman he married . . . or risk losing her forever.
“In Marxist anthropological theory, shamanism represented one of the early forms of religion that later gave rise to more sophisticated beliefs in the course of human advancement … The premise of Marxism was that eventually, at the highest levels of civilization, the sacred and religion would eventually die out” (Znamenski, 2007, p.322). Though history has of course since disproved this, the theory clearly had a great bearing on what was written in the former Soviet Union about shamanism, and also on people’s attitudes in the former Soviet Republics towards such practices. On the other hand, it has been suggested that “all intellectuals driven by nationalist sentiments directly or indirectly are always preoccupied with searching for the most ancient roots of their budding nations in order to ground their compatriots in particular soil and to make them more indigenous” (Znamenski, 2007, p.28). Although this might apply to searching for the roots of Christianity in Armenia, when it comes to searching for the roots of pagan practices, interest on the part of the people of Armenia is generally speaking not so forthcoming. This impasse, coupled with the effects of the repressions against religions, including shamanism, unleashed by the Soviet government between the 1930s and 1950s, along with the recent surge of interest in the Armenian Orthodox church, a backlash to the seventy years of officially sanctioned atheism, makes research into the subject no easy business. However, hopefully this study will at least in some small way help to set the process in motion.