By Tina St.John
She was once promised to a different, yet her middle belonged to him by myself . . .
Abducted that allows you to her marriage ceremony, heiress Isabel de Lamere is unaware that the scoundrel making plans to take advantage of her for his personal achieve is the adored champion of her early life: Griffin, the White Lion. but while she discovers his treachery, Isabel can't deny that Griffin lingers in her desires, awakening the fervour in her steadfast heart.
Then a accident places a value on either their heads, embroiling them in a life-and-death chase that may strength Griffin to choose from his personal freedom and his fierce wish for the lady who may redeem his noble spirit. yet to reclaim his misplaced honor, the White Lion may perhaps lose Isabel eternally. . . .
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Additional info for White Lion's Lady (Warrior, Book 1)
1 The text was ﬁrst published in English in 1667 [anonymous]. A German translation Die Bezaehmung der Zunge is from 1745. My citations refer to the original edition, here p. 6. 2 To make a connection between speech and eating is not an original notion of this treatise but a continuation of the medieval dicourse of treatises such as De lingua (1250, attributed to Robert of Sorbon): ‘Creacio lingue est ad gustandum et sermocinandum’. Robert himself refers to Gregory the Great and Aristotle’s De Anima (2nd and 12th books; cf.
Bonn: Romanistischer Verlag, 1999. PECCATUM LINGUAE 41 Cohen, Esther. ” Law, Custom and the Social Fabric in Medieval Europe. Festschrift for Bryce Lyon. Ed. Bernard S. Bachrach. Kalamazoo: Western Michigan University, 1990. 285–304. Craun, Edwin D. “ ‘Inordinata locutio’: Blasphemy in Pastoral Literature, 1200–1500”. In: Traditio. 39 (1983): 133–162. Dinzelbacher, Peter. Hoch- und Spätmittelalter. Handbuch der Religionsgeschichte im deutschsprachigen Raum.
Peter classiﬁed sins of the tongue into three groups: those against God, those against one’s neighbour and those against ourselves (cf. Casagrande and Vecchio 23). The lasting success of this classiﬁcation shows appropriate it was, and this was demonstrated further by the extensive article on ‘tongue’ in Zedler’s Universal-Lexikon of 1750 and by the treatise The Government of the Tongue quoted in the introduction of this chapter. But what did the people actually say? The clerks are often strangely silent about the actual blasphemous expressions.