By Cornell Woolrich
On a gentle midwestern evening within the early Forties, Johnny Marr leans opposed to a drugstore wall. He’s looking ahead to Dorothy, his fiancée, and this night is the final evening they’ll be assembly the following, for it’s could thirty first, and June 1st marks their marriage ceremony day. yet she’s overdue, and Johnny quickly learns of a terrible accident—an coincidence related to a gaggle of drunken males, a low-flying constitution airplane, and an empty liquor bottle. in a single brief second Johnny loses all that issues to him and his lifestyles is shattered. He vows to take from those males precisely what they took from him. After years of making plans, Johnny starts his quest for revenge, and on may perhaps thirty first of every year—always on may well 31st—wives, fanatics, and daughters are all at once now not secure.
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Additional resources for Rendezvous in Black (A Modern Library 20th Century Rediscovery)
Alex. 8, 26). By 334 Alexander had asserted his control over Macedon and the Greek mainland. Any rivals for the Macedonian throne were dead, Thebes was a ruin, and Alexander was ready for the crossing to Asia. The manner of the crossing is telling. On the European side of the Hellespont Alexander paid his respects at the sanctuary of the hero Protesilaus, the first man ashore in the campaign against Troy. In doing this he recalled the heroic age while also contrasting his own religious observance with the earlier Persian desecration of the shrine (Hdt.
The court of mid-third-century Macedon under the lengthy rule of Antigonus Gonatas is well represented in our somewhat scattered and anecdotal evidence. Power, wealth and importantly stability brought many leading figures here. There were at various times philosophers such as Menedemus of Eretria, the Stoic Persaeus, and the Cynic-inspired Bion of Borysthenes, and poets such as Aratus, whose Phaenomena was said to have been written at Antigonus’ request, and the now obscure Antagoras of Rhodes (Vita Arati 15; for philosophers, Erskine 1990).
Beyond this overall ‘‘philosophical’’ atmosphere the extant satiric-parodic texts vary widely. Boundaries between genres, styles, and illocutionary modes are porous, and so are those between schools of philosophy. Phoenix’s choliambs dispense lighthearted moral advice, perhaps with a Cynic flavor. Callimachus’ learned and complex Iambi are only loosely attached to the spirit and form of Archaic iambos, containing poems in different meters and on non-satiric topics; in some Plato is an important model.