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MGM Grand Garden Arena
Las Vegas, NV
Saturday
10/24/xxxx
8:00 PM
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Madonna xxxx & xxxx Rebel Heart World Tour Dates
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Centre Bell
Montreal, Canada
Wednesday
9/9/xxxx
8:00 PM
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Centre Bell
Montreal, Canada
Thursday
9/10/xxxx
8:00 PM
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Verizon Center - DC
Washington, DC
Saturday
9/12/xxxx
8:00 PM
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Madison Square Garden
New York, NY
Wednesday
9/16/xxxx
8:00 PM
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Madison Square Garden
New York, NY
Thursday
9/17/xxxx
8:00 PM
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Barclays Center
Brooklyn, NY
Saturday
9/19/xxxx
8:00 PM
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Videotron Centre
Quebec, Canada
Monday
9/21/xxxx
8:00 PM
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Wells Fargo Center - PA
Philadelphia, PA
Thursday
9/24/xxxx
8:00 PM
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TD Garden
Boston, MA
Saturday
9/26/xxxx
8:00 PM
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United Center
Chicago, IL
Monday
9/28/xxxx
8:00 PM
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Joe Louis Arena
Detroit, MI
Thursday
10/1/xxxx
7:00 PM
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Boardwalk Hall Arena - Boardwalk Hall
Atlantic City, NJ
Saturday
10/3/xxxx
8:00 PM
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Air Canada Centre
Toronto, Canada
Monday
10/5/xxxx
8:00 PM
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Air Canada Centre
Toronto, Canada
Tuesday
10/6/xxxx
8:00 PM
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Rexall Place
Edmonton, Canada
Sunday
10/11/xxxx
8:00 PM
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Rexall Place
Edmonton, Canada
Monday
10/12/xxxx
8:00 PM
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Rogers Arena
Vancouver, Canada
Wednesday
10/14/xxxx
8:00 PM
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Moda Center at the Rose Quarter
Portland, OR
Saturday
10/17/xxxx
7:30 PM
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SAP Center
San Jose, CA
Monday
10/19/xxxx
8:00 PM
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Gila River Arena
Glendale, AZ
Thursday
10/22/xxxx
7:00 PM
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MGM Grand Garden Arena
Las Vegas, NV
Saturday
10/24/xxxx
8:00 PM
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The Forum - Los Angeles
Inglewood, CA
Tuesday
10/27/xxxx
8:00 PM
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Valley View Casino Center
San Diego, CA
Thursday
10/29/xxxx
8:00 PM
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that they are very early: and that as the amalgamation or leavening of the Roman world with barbarian material proceeded, the spread of Christianity proceeded The English Novel 4 likewise. The Vision of St. Paul--one of the earliest examples and the starter it would seem, if not of the whole class of sacred Romances, at any rate of the large subsection devoted to Things after Death--has been put as early as "before 400 A.D." It would probably be difficult to date such legends as those of St. Margaret and St. Catherine too early, having regard to their intrinsic indications: and the vast cycle of Our Lady, though probably later, must have begun long before the modern languages were ready for it, while that of the Cross should be earlier still. And let it be remembered that these Saints' Lives, which are still infinitely good reading, are not in the least confined to homiletic necessities. The jejuneness and woodenness from which the modern religious story too often suffers are in no way chargeable upon all, or even many, of them. They have the widest range of incident
natural as well as supernatural: their touches of nature are indeed extended far beyond mere incident. Purely comic episodes are by no means wanting: and these, like the parallel passages in the dramatising of these very legends, were sure to lead to isolation of them, and to a secular continuation. But, once more, we must contract the sweep, and quicken the pace to deal not with possible origins, but with actual results--not with Ancient or Transition literature, but with the literature of English in the department first of fiction generally and then, with a third and last narrowing, to the main subject of English fiction in prose. The very small surviving amount, and the almost completely second?hand character, of Anglo?Saxon literature have combined to frustrate what might have been expected from another characteristic of it--the unusual equality of its verse and prose departments. We have only one--not quite entire but substantive--prose tale in Anglo?Saxon, the version of the famous story of Apollonius of Tyre, which was to be afterwards declined by Chaucer,
but attempted by his friend and contemporary Gower, and to be enshrined in the most certain of the Shakespearean "doubtfuls," Pericles. It most honestly gives itself out as a translation (no doubt from the Latin though there was an early Greek original) and it deals briefly with the subject. But as an example of narrative style it is very far indeed from being contemptible: and in passages such as Apollonius' escape from shipwreck, and his wooing of the daughter of Arcestrates, there is something which is different from style, and with which style is not always found in company--that faculty of telling a story which has been already referred to. Nor does this fail in the narrative portions of the prose Saints' Lives and Homilies, especially Aelfric's, which we possess; in fact it is in these last distinctly remarkable--as where Aelfric tells the tale of the monk who spied on St. Cuthbert's seaside devotions. The same faculty is observable in Latin work, not least in Bede's still more famous telling of the Caedmon story, and of the vision of the other world. But these