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The Story of B (Ishmael Series) Paperback – December 1, 1997
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“A compelling ‘humantale’ that will unglue, stun, shock, and rearrange everything you’ve learned and assume about Western civilization and our future.”—Paul Hawken, author of The Ecology of Commerce
Father Jared Osborne has received an extraordinary assignment from his superiors: Investigate an itinerant preacher stirring up deep trouble in central Europe. His followers call him B, but his enemies say he’s something else: the Antichrist. However, the man Osborne tracks across a landscape of bars, cabarets, and seedy meeting halls is no blasphemous monster—though an earlier era would undoubtedly have rushed him to the burning stake. For B claims to be enunciating a gospel written not on any stone or parchment but in our very genes, opening up a spiritual direction for humanity that would have been unimaginable to any of the prophets or saviors of traditional religion. Pressed by his superiors for a judgement, Osborne is driven to penetrate B’s inner circle, where he soon finds himself an anguished collaborator in the dismantling of his own religious foundations.
More than a masterful novel of adventure and suspense, The Story of B is a rich source of compelling ideas from an author who challenges us to rethink our most cherished beliefs.
Explore Daniel Quinn’s spiritual Ishmael trilogy:
ISHMAEL • MY ISHMAEL • THE STORY OF B
From the Inside Flap
From the Back Cover
About the Author
Excerpt. © Reprinted by permission. All rights reserved.
A Diary
Today I ducked into a drugstore and bought a notebook—this notebook right here that I’m writing in. Clearly a momentous event.
I’ve never kept (or been tempted to keep) a diary of any kind, and I’m not even sure I’m going to keep this one, but I thought I’d better try. I find it’s a peculiar business, because, though I’m supposedly only writing for myself, I feel impelled to explain who I am and what I’m doing here. It makes me suspect that all diarists are in fact writing not for themselves but for posterity.
I wonder if there’s a child anywhere who hasn’t, at some stage of awakening consciousness, incorporated into his/her address “The World” and “The Universe.” Having already done that (almost three decades ago), I begin this diary by writing:
I am Jared Osborne, a priest, assistant pastor, parish of St. Edward’s, professed of the Order of St. Lawrence, Roman Catholic Church. And having written that, I feel obliged to add: not a very good priest. (Wow, this diary business is hot stuff! These are words I’ve never dared to whisper, even to myself!) Without examining the logic of this too closely, I can say it’s precisely because I’m “not a very good priest” that I feel the need to start this diary at this point in my life.
This is excellent. This is exactly where I have to begin. Before I go on to anything else, I have to put it down right here in black-and-white who I am and how I got here, though thank God I don’t have to go back as far as my childhood or anything like that. I just have to go back far enough to figure out how I came to be involved in one of the strangest quests of modern times.
Recruiting Poster: Why I’m a Laurentian
By long tradition, we Laurentians have been defined in terms of our difference from the Jesuits. Some historians say we’re not as bad, some say we’re worse, and some say the only difference between us is that they have a better instinct for public relations. Both were founded at roughly the same time to combat the Reformation, and when that battle was lost (or at least over), both redefined themselves as elitist educators. And where do little Jesuits and Laurentians come from? Jesuit recruits come from Jesuit schools, and Laurentian recruits come from Laurentian schools.
I came to the Laurentians from St. Jerome’s University, the intellectual hearth of the order in the United States. This may explain why I became a Laurentian, but of course it doesn’t explain why I became a priest. All I can say on that point right now is that the reasons I gave when I was in my early twenties no longer seem very persuasive to me.
The important thing to note here is that I was considered a real comer when I was an undergraduate. I was expected to be another jewel in the crown—but by the time postdoctoral studies rolled around, I’d been spotted as a rhinestone—plenty of flash but pure paste. I was a big disappointment to everybody, most of all to me, of course. My superiors were as nice about it as they could be. I was never going to be invited to join the faculty at St. Jerome’s or any other of the order’s universities, but they did offer to find a place for me at one of their prep schools. Or if I didn’t care to be humiliated quite that much, I could be loaned out to the diocese for work in the parochial trenches. I chose the latter, which is how I ended up at St. Ed’s.
I say I’m not a very good priest. I suppose this is a bit like a cart horse saying it’s not a very good horse, because it expected to be raced but couldn’t make the grade. The blunt truth is that you don’t have to be a very good priest to make the grade at the parish level. This observation is not as cynical as it sounds—the priest is only a mediator of grace, not a source of grace, after all. Sure, you’ve got to be even-tempered and patient and tolerant of human shortcomings (which says a lot), but nobody expects to you be a St. Paul or a St. Francis, and a sacrament that comes to you from the hands of an utter swine is every bit as efficacious as one that comes to you from the hands of a paragon. The way things are going nowadays, you’ll be considered a bloody treasure if you don’t turn out to be a child molester or a public drunk.
Enter Fr. Lulfre
Six days ago I got a nice little note from the dean’s secretary asking if I would be so kind as to present myself next Wednesday (day before yesterday) at the office of Fr. Bernard Lulfre at three o’clock in the afternoon. Well, now, that was interesting.
Dear Diary, I can tell right off the bat that you don’t know who this Bernard Lulfre is, so I’ll have to enlighten you. In a word, Pierre Teilhard de Chardin was the Jesuits’ superstar, and Bernard Lulfre is ours. Teilhard de Chardin was a geologist and a paleontologist, and Bernard Lulfre is an archaeologist and a psychiatrist. The difference, typically, is that Teilhard de Chardin is world famous, while Bernard Lulfre is known to about ten people (with names like Karl Popper, Marshall McLuhan, Roland Barthes, Noam Chomsky, and Jacques Derrida). Never mind. To those who breathe the rarefied air of the scholarly Alps, Bernard Lulfre is a heavyweight.
While an undergraduate at St. Jerome’s, I wrote a paper proposing that, although belief in an afterlife may have given rise to the practice of burying the dead with their possessions, it’s just as plausible to suppose that the practice of burying the dead with their possessions gave rise to a belief in an afterlife. The course instructor passed it on to Bernard Lulfre, thinking it might be publishable in one of the journals he was associated with. Of course it wasn’t, but it brought me to the great man’s attention, and for a season I was shown round as a promising youngster at faculty teas. When I entered the novitiate a year later, it was imagined by some that I was a sort of protégé, a misconception I foolishly did not discourage. Fr. Lulfre may have followed my progress in the years that followed, but if so, he did it at a very great distance, and when my academic career began to falter, his remoteness began to be interpreted (with equal imaginativeness) as a withdrawal.
In the five years since my ordination, until that nice invitation arrived from the dean’s office, I hadn’t heard from him once (and hadn’t expected to). Naturally I was curious, but I wasn’t exactly holding my breath. He wasn’t going to offer to send me to the ball in a coach-and-four. Probably he was going to ask for a small favor of some kind. Maybe some folks at St. Jerome’s wanted to know something about somebody at St. Ed’s, and they said, “Why don’t we have Fr. Lulfre contact that young Fr. Osborne who works there?” No one would hesitate to ask me to do a bit of spying for the order if spying was needed. We’ve had our own private espionage network for centuries and think of it as being not one whit less honorable than that of MI 16 or the CIA. (We’re quite proud of our intrigues—in a quiet way, of course. During the last decades of Elizabeth’s reign, for example, our “English College” at Rheims infiltrated scores of priest spies into Britain to keep the spirit of insurrection alive among English Catholics. Our greatest coup was achieved in 1773, when Pope Clement XIV was feeling some scruples about destroying his old friends the Jesuits; it was one of our own who showed him how to reason with his tender conscience and get the job done.) The order is our homeland, after all, and it would be taken for granted that, even in exile, I would never allow some paltry diocesan or parochial concern to supersede my loyalty to it. On the other hand, if it was something as simple as this, then a phone call would have been sufficient. The more I pondered the problem, the more intrigued I became.
At Fr. Lulfre’s office
Nothing had changed at Fr. Lulfre’s office since I’d last visited it some ten years before: It was in the same corner of the same floor of the same building. Fr. Lulfre hadn’t changed either: Still six and a half feet tall, as broad as a door, with a massive, rough-hewn head that might belong to a stevedore or a trucker. Men like him somehow don’t change much till they reach an age like seventy or eighty, when they fall apart overnight and are whisked away.
I’ve been around enough brilliant men to know that they’re seldom brilliant in real time, and Fr. Lulfre is no exception. He greeted me with unconvincing heartiness, made some awkward small talk, and seemed ready to beat around the bush for hours. Unfortunately, I wasn’t in the mood to collaborate with him on that, and after five minutes a dreadful silence overtook us.
With the distinct air of someone biting the bullet, he said: “I want you to know, Jared, that there are many men in the order who know you’re capable of doing more than you’ve been asked to do.”
Well, shucks, I wanted to say, but didn’t. I murmured something or other to the effect that I was gratified to hear this, but I doubt if I managed to keep every trace of irony out of my voice.
Fr. Lulfre sighed, evidently realizing that he still had some biting to do on this bullet. Deciding to give him a break, I told him, “If you’ve got a different assignment for me, Father, you certainly don’t have to be shy about proposing it. You have a ready listener here.”
“Thank you, Jared, I appreciate that,” he said—but still seemed reluctant to go on. At last he said, rather stiffly, as if he didn’t expect to be believed, “You will remember the special mandate of our order.”
For a moment I just stared at him blankly. Then of course I did remember it.
The mandate about the Antichrist.
- Print length352 pages
- LanguageEnglish
- PublisherBantam
- Publication dateDecember 1, 1997
- Dimensions5.26 x 0.9 x 8.25 inches
- ISBN-100553379011
- ISBN-13978-0553379013
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- Publisher : Bantam (December 1, 1997)
- Language : English
- Paperback : 352 pages
- ISBN-10 : 0553379011
- ISBN-13 : 978-0553379013
- Item Weight : 10.6 ounces
- Dimensions : 5.26 x 0.9 x 8.25 inches
- Best Sellers Rank: #50,240 in Books (See Top 100 in Books)
- #574 in Magical Realism
- #3,819 in American Literature (Books)
- #3,963 in Literary Fiction (Books)
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About the author

I grew up in Omaha, Nebraska, and studied at St. Louis University, the University of Vienna, and Loyola University of Chicago. I worked in Chicago-area publishing for twenty years before beginning work on the book for which I'm best known, Ishmael. This book was chosen from among some 2500 international entrants to win the half-million dollar 1991 Turner Tomorrow competition for a novel offering "creative and positive solutions to global problems." The novel has subsequently sold more than a million copies in English, is available in some thirty languages, and has been used in high schools and colleges worldwide in courses as varied as philosophy, geography, ecology, archaeology, history, biology, zoology, anthropology, political science, economics, and sociology. Subsequent works include Providence, The Story of B, My Ishmael: A Sequel, Beyond Civilization, After Dachau, The Holy, and most recently At Woomeroo, a collection of short stories. I can be found on Facebook, and my Web site, ishmael.org, is enormous, offering news and announcements from readers, suggested readings, speeches and essays available nowhere else, detailed answers to more than 500 questions asked by readers over the years, and a Guestbook with thousands of entries. I and my wife, Rennie, have lived in Chicago, Santa Fe and Madrid, New Mexico, and Austin, Texas. We currently live in Houston.
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After reading criticisms of this book, I felt that I had to write an apologetic review, for Quinn's view is not only historically and anthropologically accurate (so far as history and science now claim to know), but - irregardless of petty academic quibbling - Quinn's vision is essential for the future of this planet, and all its abounding and beautiful life.
Number one. People have said that The Story of B is a novel without references, and so it therefore lacks academic standing. True, it is a novel, and there are no references. However, if you one has any understanding of the many academic disciplines Quinn draws from, references are not a problem. For example, Quinn states that human population is a function of food supply, and that curbing policies like education and contraceptives matter little. The real solution to our booming population, with its booming consumption, and booming environmental impacts, is to stop increasing food supply every year. Need a scientific paper to validate this? Check out "Human Population Numbers as a Function of Food Supply" (March, 2001) by Russell Hopfenber and David Pimentel, two leading agricultural and population scientists. Other facts about native cultures or the history of Western Civilization can easily be retrieved any modern encyclopedia. (By the way, Quinn used to make a living writing such encyclopedias.)
Other people have said that Quinn's treatment of religion is one-sided and flat wrong. It should be noted here that Quinn was raised in a religious environment, and that he even entered monastic life for a spell. True, the book does level criticisms against any faith that seeks redemption of self at the expense of planet and community; any faith that seeks to deny that the universe is beautiful, mystical, and richly complex. However, for those not adverse to thinking about the meaning of their faith and perhaps revising their faith in light of different views and facts, this book is no antichrist. I personally found the religious critique secondary to its deeper message, which, when accepted, applies to anyone of any faith.
Lastly, for those of you who have not already been initiated into Quinn's writing, don't be afraid to start with The Story of B. Although the second part of a trilogy that begins with Ishmael and ends with My Ishmael, The Story of B works well as a standalone. For more info on Quinn and his project, check out his website, the Ishmael Community at Ishmael dot com. The New Tribal Adventures group is great fun, too. You cannot go wrong with this author. A must read. Get up on it, and write the glObe with your thoughts.
Within the community of man there exists a group of millions globally who are actively incorporating into their lives new ways of living and of being in this world, and embracing the existence of spirit and mystery in life. The Story of B is representative of this growing group of individuals living a more holistic and spiritual life. Quinn tells us where we have come from, how we got where we are as one of many species of life forms on the planet, and the end we will potentially meet if we do not collectively change the course of our way of life. This book clarifies the exstinction of the human species as a real outcome if conscientious action is not taken in the short-term future. Quinn leaves each of us at the end of the book with the understanding that the outcome of the world is trully up to us, and that each of us are, and can be, instrumental in effecting significant and healing change.
To summarize what this book's function is: Ishmael and My Ishmael are both books filled with lessons being taught by Daniel Quinn. They're written like conversations between him and you, and they are perfect for their job. The Story of B is what happens after you've learned those lessons. It's the call to action, or the final exam; whatever you call it, this book elaborates the importance of Daniel's lessons, and how each and every reader can act upon them to save the world in the way Daniel knew it could be saved.
Once again; my pros and cons here are too near to the ones of Ishmael, and I take a star off because this book would not matter nearly as much if you hadn't read the first two books beforehand. It is much more relevant to you if you already know what Ishmael's lessons are, and how they relate to the world. Kinda hard to read a call to action book if you don't already know what the problems and solutions are. To be fair, Daniel did include versions of the lessons as a footnote, but since they're at the end of the book as a footnote; they really aren't going to get across the same way as if you read the first two titles instead.
To summarize what this book's function is: Ishmael and My Ishmael are both books filled with lessons being taught by Daniel Quinn. They're written like conversations between him and you, and they are perfect for their job. The Story of B is what happens after you've learned those lessons. It's the call to action, or the final exam; whatever you call it, this book elaborates the importance of Daniel's lessons, and how each and every reader can act upon them to save the world in the way Daniel knew it could be saved.
Once again; my pros and cons here are too near to the ones of Ishmael, and I take a star off because this book would not matter nearly as much if you hadn't read the first two books beforehand. It is much more relevant to you if you already know what Ishmael's lessons are, and how they relate to the world. Kinda hard to read a call to action book if you don't already know what the problems and solutions are. To be fair, Daniel did include versions of the lessons as a footnote, but since they're at the end of the book as a footnote; they really aren't going to get across the same way as if you read the first two titles instead.
Top reviews from other countries
My Ishmael will be straight up the next Quinn I will read.
Hier erzählen nun aber Menschen, die sich genauso wie Ishmael mit der "Kultur" oder kulturellen Entwicklung der Menschheit und dem Wachstum der Bevölkerung und möglichen Lösungen befassen. Sie treffen mit ihren Thesen auf das Unverständnis ihrer Mitmenschen, obwohl ihre Beispiele einleuchtend erscheinen und müssen sich dem Vorwurf der Antichrist zu sein, erwehren.
Wie können diese Thesen besser dargelegt werden, als gegenüber einem katholischen Priester, der im Auftrag seines Ordenschefs herausfinden soll, ob "B" tatsächlich der Antichrist ist.
Wie die vorangegangenen Bücher eine interessante Lektüre, die sicher den nachdenklich stimmen, der sowieso schon Zweifel an der Nachhaltigkeit unserer Kultur und unserem Moralverständnis hat.
(Siehe auch meine Rezension zu "My Ishmael")










