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By Robert Conroy

December 7 is “the date so as to stay in infamy.” yet now Japan is hatching one other, a ways higher plan to deliver the USA to its knees. . . .

The eastern shock assault on Pearl Harbor used to be a convincing success–except for one aspect: a moment bombing project, to ruin an important oil garage amenities, used to be aborted that day. Now, during this gripping and wonderful paintings of trade heritage, Robert Conroy reimagines December 7, 1941, to incorporate the assault the japanese didn’t release, and what follows is an exciting story of battle, resistance, sacrifice, and braveness. For whilst Admiral Isoroku Yamamoto sees how badly the us has been ravaged in a two-pronged strike, he devises one other, extra bold notion: an all-out invasion of Hawaii to place a stranglehold at the American Pacific Fleet.

Yamamoto’s process works brilliantly–at first. yet a handful of yankee squaddies and a decided civilian resistance struggle again within the face of cruelty unknown in Western struggle. Stateside, a counterassault is planned–and the pioneering MIT-trained aviator Colonel Jimmy Doolittle is given a near-impossible challenge with a fleet of seaplanes jury-rigged into bombers. From spies to boring heroes and people stuck among cultures at conflict, this is often the epic saga of the conflict of Hawaii–the method it just about used to be

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82 The verbal parallel between Statius and Cinna is reinforced by the fact that Statius also adopts Cinna’s use of sailing as a metaphor for poetic composition. 83 Pointedly, in the verses immediately preceding the epilogue, Statius also uses the language of sailing to discuss his poetic composition (Theb. 84 Obviously, the epic poetics of the Thebaid differ from Cinna’s small-scale brand of verse, but the details should not obscure the point that Statius situates his poetry in the tradition of Roman Callimacheanism.

Kytzler (1955) 186; Vessey (1973) 103–5; Brown (1994) 172; Dominik (1994) 63 (with further bibliography cited in n. 92); Delarue (2000) 122. Lewis (1998) 99. Lewis speaks only of Coroebus, whose heroism is not representative of most human behaviour throughout the poem. Nonetheless, Lewis’ conclusion about the aetion’s significance for understanding the gods throughout the Thebaid is valid. Dominik (1994) 63. As will be seen, readers are well aware of Adrastus’ misconceptions, creating an enormous gap between the king’s focalized narrative and the surrounding narrative.

Finally, a suggestive point of contact between Statius and Ovid occurs before Adrastus even begins. Statius relates that the band of slaves and friends who celebrate Apollo’s rite wear leaves that are pudica (Theb. 553–5 Phoebum . . ciet comitum famulumque evincta pudica / fronde manus). 21 In addition, the description of these leaves as ‘chaste’ or ‘sexually pure’ points to a specific moment in Apollo’s past, specifically Daphne’s refusal of Apollo’s sexual assault and her subsequent transformation into a laurel tree.

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