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Coelho, Paulo. The Alchemist. Thorsons, 1995.

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“Ruins of old church destroyed during Spanish Civil War in Belchite, Saragossa, Spain.” Freepik, 2018, https://www.freepik.com/premium-photo/ruins-old-church-destroyed-during-spanish-civil-war-belchite-saragossa-spain_2731350.htm.

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Premium Photo | Ruins of an old church destroyed during the spanish civil war in belchite, saragossa, spain.

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Download this Premium Photo about Ruins of an old church destroyed during the spanish civil war in belchite, saragossa, spain., and discover more than 29 Million Professional Stock Photos on Freepik. #freepik #photo #ruins #brokenhouse #spain

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Imagery describes a scene that the readers probably never seen before to create a picture in their mind.
Example in The Alchemist: "The roof had fallen in long ago, and an enormous sycamore had grown on the spot where the sacristy had once stood." (p.3)
In this sentence, the reader don't know the appearence of the church. So, the writer described it in detail to let the reader imageine the look of the ruined church.

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Gramer, Gipsy. “Gypsies, Tramps and Thieves Part I.” Up For Anything, 2017, https://upforanything.net/gypsies-tramps-and-thieves-part-i/gipsy_gramer-624x832/.

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Cross my palm with silver, you stupid American

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It is a direct comparison between two things. It is usually used when introducing an unfamiliar topic, comparing it to an acquainted thing can make the reader better understand it.
Example: He is as smart as Einstein.
By comparing him to Einstein, we can understand how smart he is. Because Einstein is a renowned and familiar scientist with a high IQ that almost every person knows.
Example in The Alchemist: "They¹ worked hard just to have food and water, like the sheep." (p.8, They¹ are Santiago's parents)
In this sentence, the writer contrasts Santiago's parents with sheep to show that all they worked for was just to sustain themselves. Because sheep are mentioned in the previous plot all their lives are seeking food.

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Interior monologue is a kind of literary device that expresses the inner thoughts of a character.
Example in The Alchemist: "People said that Gypsies spent their lives tricking others. It was also said that they had a pact with the devil, and that they kidnapped children and, taking them away to their mysterious camps, made them their slaves." (p.12)
In this sentence, it illustrates the inner activity of Santiago, which is that Gipsys are evil and they kidnapp children. It revealed the fear of Santiago to Gipsys, so it is Interior Monologue.

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“Falling Autumn Leaf 5K Wallpaper.” HDQwalls.com. Web. Day Month Year of Access. 18 Oct. 2018,
https://hdqwalls.com/falling-autumn-leaf-5k-wallpaper.

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Falling Autumn Leaf 5k Wallpapers | hdqwalls.com

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Download Wallpaper Autumn, Leaf, Nature, Hd, 4k, 5k Images, Backgrounds, Photos and Pictures For Desktop,Pc,Android,Iphones

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OSU School of Writing, Literature and Film. “'What is Foreshadowing?': A Literary Guide for English Students and Teachers” YouTube, YouTube, 3 Sep. 2019, https://www.youtube.com/watch?v=nc-2Jg6b0Dw.

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Oregon State University - School of Writing, Literature and Film

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"What is Foreshadowing?": A Literary Guide for English Students and Teachers

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The Mythologicon. “Urim and Thummim: Pieces of Earth.” The Mythologicon Blogspot, 7 July 2011, https://themythologicon.blogspot.com/2011/07/urim-and-thummim-pieces-of-earth.html?m=1.

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Viking rune stones. Anyone in Israel caught plying or availing the service of any of such defiling (Leviticus 19:31) and detestable (Deuteronomy 18:12) rituals will "be put to death" by stoning (Leviticus 20:27). Did God consider stoning the fitting method of execution for diviners because of the offense's spiritual identification with the ground?

The story of the Israelite custom of lot casting may have had its origins from a mysterious pair of words that literally mean "lights" and "perfections" that seem to predate Moses. The Bible calls it the Urim and the Thummim, an aspect of the ancient Israelite civilization that we virtually know nothing about.

Whether they are objects, devices, or methods of scrying, the Scriptures are very sketchy in detailing what the Urim and the Thummim truly refer to. The two words are distinct in meaning yet may refer to a singular idea. In actual history, however, the terms are discretely represented as two stones with each word inscribed in Hebraic text on the surface. In the Bible, the words occur seven times, all in the Old Testament: five times, in which order the Urim is mentioned ahead of the Thummim; two times, the Urim appears without the Thummim (Numbers 27:21 and 1 Samuel 28:7); and once, the Thummim is cited ahead of the Urim (Deuteronomy 33:8).

The words first appear in Exodus 28:30 as a part of a holy directive to incorporate them in the High Priest's breastpiece. In reading the context of the passage, we could be easily convinced that the Urim and the Thummim were stones, as many of today's experts believe. Beginning in the seventeenth verse, the breastpiece was prescribed by God, through Moses, to be mounted with "four rows of precious stones" in the following order: ruby, topaz, and beryl for the first row; turquoise, sapphire, and emerald for the second; jacinth, agate, and amethyst for the third; and chrysolite, onyx, and jasper for the fourth (verses 17 to 19). They were to represent the Twelve Tribes of Israel, with each stone bearing an engraving of the name of one tribe (verse 21). God stipulated that the breastpiece be securely worn by the High Priest as he conducts his duties in a sacred chamber called "the Holy Place" (verse 29). God wanted to see the high priest bearing the "names of the sons of Israel over his heart...as a continuing memorial before the Lord." By the end of this verse, the Urim and the Thummim are significantly mentioned to be "put...in the breastpiece, so they may be over Aaron's heart whenever he enters the presence of the Lord" (verse 30). Consequently:

"Thus Aaron will always bear the means of making decisions for the Israelites over his heart before the Lord."

As the Twelve Tribes of Israel were ordered to be represented with gemstones, so we quickly conclude that the Urim and the Thummim were likewise symbolized. And because it was a "means of making decisions," coupled with our understanding of simplified emblems that go in almost any method of divination, the Urim and the Thummim were portrayed as an ancient form of cleromancy. And because of the incorporation of this pair upon the vestment, the breastpiece became known as the "breastpiece of decision" (New International Version) or "breastpiece of judgment" (King James Version).

Judging by the Scriptures alone, it may not be entirely inaccurate to see the Urim and the Thummim as stones. In the last passage above, these were prescribed to be "put...in the breastpiece." In Leviticus 8:8, Moses, while dressing up his brother Aaron as an initial part of his ordination as high priest, "put the Urim and the Thummim in the breastpiece." In the original Hebrew and Greek Septuagint renditions of 1 Samuel 14:41, King Saul employs the "stones" in divining an individual guilty of breaking faith, who later turns out to be his own son Jonathan:

"Why have you not answered your servant today? If the fault is in me or my son Jonathan, respond with Urim, but if the men of Israel are at fault, respond with Thummim."

Then proceeding to the latter part of the verse, regular translations plainly state that "Jonathan and Saul were taken by lot, and the men were cleared." And finally the succeeding verse: "Saul said, 'Cast the lot between me and Jonathan my son.'"

At least in this instance, the Urim and the Thummim were treated as sacred lots. The New Living Translation of the Bible follows this impression in dealing with the relics, as can be seen in Numbers 27:21, Deuteronomy 33:8, 1 Samuel 14:41 to 42, 28:6, Ezra 2:63, and Nehemiah 7:65.

In being sacred lots, therefore, the mode of consultation would naturally be in a yes-no format. This was the way David sought God's specific guidance-twice, the second time for confirmation, which God graciously granted-in 1 Samuel 23 when he battled the Philistines:

"he inquired of the Lord, saying, 'shall I go and attack these Philistines?' The Lord answered him, 'Go, attack the Philistines and save Keilah.' Once again David inquired of the Lord, and the Lord answered him, 'Go down to Keilah, for I am going to give the Philistines into your hand'" (verses 2 and 4).

In the same chapter, David made another inquiry, again twice: "'Will the citizens of Keilah surrender me to him? Will Saul come down, as your servant has heard? O Lord, God of Israel, tell your servant.' And the Lord said, 'He will.' Again David asked, 'Will the citizens of Keilah surrender me and my men to Saul?' And the Lord said, 'They will'" (verses 11 to 12).

Then in the thirtieth chapter, David consults the stones: "'Shall I pursue this raiding party? Will I overtake them?' 'Pursue them,' he answered. 'You will certainly overtake them and succeed in the rescue'" (verse 8).

By the second chapter of Second Book of Samuel, there no longer was any doubt that David kept using the stones, this time for his coronation as king: "In the course of time, David inquired of the Lord. 'Shall I go up to one of the towns of Judah?' he asked. 'The Lord said, 'Go up'" (verse 1).

The passage following this is very intriguing in that God, through the stones, identified precisely where David was supposed to go, responding to David's detailed question: "'Where shall I go?' 'To Hebron,' the Lord answered."

Another similar response is found back in 1 Samuel 10, when the leaders inquired where Saul was as he purposely hid himself in timidity during his coronation as king: "'Has the man come here yet?' And the Lord said, 'Yes, he has hidden himself among the baggages'" (verse 22).

In 2 Samuel 5: 23 to 25, God provides specific instructions on routing the Philistine army: "'Do not go straight up, but circle around behind them and attack them in front of the balsam trees. As soon as you hear the sound of marching in the tops of the balsam trees, move quickly, because that will mean the Lord has gone out in front of you to strike the Philistine army.'"

It will, therefore, be entirely inaccurate to believe that the "stones" only responded to the yes-no mode. The information on how the accurate answers were ever gleaned may have been largely lost along with the stones, probably in one of the major destructions of Jerusalem, beginning with the Babylonian invasion in 586 B.C.

Any inquiry made to the Lord from the time of the institution of the high priesthood was mostly done through the use of the Urim and the Thummim. In most of the passages above, there was a priestly vestment that needed to be present in order for the Urim and the Thummim to be managed: the ephod. [There be more!]

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Viking rune stones. Anyone in Israel caught plying or availing the service of any of such defiling (Leviticus 19:31) and detestable (Deuteronomy 18:12) rituals will "be put to death" by stoning (Leviticus 20:27). Did God consider stoning the fitting method of execution for diviners because of the offense's spiritual identification with the ground?

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Phys.org. “DNA study rewrites genetic history of sheep.” Phys.org, 30 September 2015, https://phys.org/news/2015-09-rewrites-genetic-history-sheep.html.

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September 1, 2015 , International Livestock Research Institute

Head of polled, domesticated sheep in the long grass. Credit: Michael Palmer/Wikipedia

At a time when the price of mutton is climbing and wool crashing, a groundbreaking new study has used advanced genetic sequencing technology to rewrite the history of sheep breeding and trading along the ancient Silk Road-insights that can help contemporary herders in developing countries preserve or recover valuable traits crucial to their food and economic security.

The new findings regarding one of the first animals ever domesticated will be published in the October print edition of the journal Molecular Biology and Evolution. They are the product of an unprecedented collaboration involving scientists in China, Iran, Pakistan, Indonesia, Nepal, Finland, and the United Kingdom. The team analyzed the complete mitochondrial DNA of 42 domesticated native sheep breeds from Azerbaijan, Moldova, Serbia, Ukraine, Russia, Kazakhstan, Poland, Finland, China, and the United Kingdom, along with two wild sheep species from Kazakhstan. These data were compared to DNA sequences of 150 breeds from several other countries to complete the most exhaustive maternal genetic analysis of sheep ever undertaken.

The DNA of contemporary sheep can now be read like a historical record, allowing researchers to look back 10,000 years to the time when humans first started herding these animals in the Fertile Crescent of the Middle East.

"What we found is that sheep in Asia are far more genetically diverse than sheep now common in Europe and we can use that diversity to help herders in places like Mongolia and western China who now want to focus on meat rather than wool production," said Jian-Lin Han, a senior scientist working at the Joint Laboratory on Livestock and Forage Genetic Resources, established in Beijing by the Chinese Academy of Agricultural Sciences (CAAS), and the Nairobi-based International Livestock Research Institute (ILRI). Han and Meng-Hua Li, a molecular geneticist of the Chinese Academy of Sciences (CAS), are the leading corresponding authors of this study.
Not one, but two migratory waves
The scientists found that the rich genetic heritage of Asian sheep is a product of two distinct "migratory waves" of domesticated animals, not one as previously believed.

Han said that DNA analysis of thousands of tissue samples of 150 breeds from many countries confirmed previous findings that domesticated sheep first emerged in the Fertile Crescent about 8,000 to 11,000 years ago. And that they then made their way east to what is now China and Mongolia via the Silk Road, a set of trading routes extending some 4,000 miles that has facilitated commerce and human migration between Asia and Europe for thousands of years.

But Han and his colleagues discovered a second migration with evidence that herders in what are now northern China and Mongolia developed their own unique breeds some 5,000 years ago. These animals later made their way back west along the Silk Road, where frequent trading of breeding females, or ewes, allowed them to be mixed in with the progeny of their ancestors to produce yet more distinct breeds. For example, Han said, warriors of the infamous Mongol hordes of Genghis Khan often rode west with live sheep strapped to their horses.

"What this study shows is that the genetic lineages of modern sheep were shaped by thousands of years of trading and breeding moving first west to east and then back, east to west, which created a unique collection of beneficial traits," said Olivier Hanotte, a livestock geneticist and ILRI collaborator at the University of Nottingham in the United Kingdom. "This is important information for contemporary sheep breeding programs," he added. "In the world of animal husbandry, to get what you want you first need to know what you have. Until now, we barely knew anything about the genetic makeup of Asian sheep."
Beneficial traits for breeding
ILRI's Han said the study lays the foundation for more effective breeding programs that support Asia's millions of poor livestock herders, many of whom are now seeking breeds of sheep better suited for meat production.

Meat animals are now wanted because of a soaring urban demand for meat in developing countries. Mutton prices in China alone have risen more than 40 percent since 2011, presenting new economic opportunities for the country's poor herding communities. But sheep breeds globally are still dominated by animals developed mainly to produce wool-and prices of wool have dropped steadily since 1996. Furthermore, most breeds raised for meat today are found in Australia and New Zealand, where they dine on relatively expensive feeds and lush pasture grasses.

"The kind of sheep we need in places like Mongolia and western China are animals that are strong and hardy and can cover long distances every day in search of grass," Han said. "That's not the kind of animal they're producing in New Zealand and Australia."

In China today, Han often encounters herders trying on their own to develop more meat-oriented sheep. He said some herders are even experimenting with breeding local sheep with massive wild sheep known as Argali. But that experiment, he says, could bring along undesirable traits as well. New genomic data and genetic markers can guide this effort to enable the inclusion of beneficial traits, he adds.

Han and his colleagues say the next step in their work is to take the information generated from this current study and use it to build a foundation for breeding programs that can efficiently provide herding communities in Asia and sub-Saharan Africa with animals suited to local conditions and preferences.

There have already been strides in the integration of desirable traits in sheep. For example, in Kenya today, ILRI scientists have helped local livestock keepers develop an improved version of an indigenous "hair" sheep long kept by Maasai pastoralists. These red Maasai sheep are among the "climate-smart" solutions being developed to help farmers and herders adapt to climate change in East Africa. The red Maasai sheep better cope with heat stress and disease (they are naturally resistant to intestinal worm infections) and they convert poor forage grasses into meat and milk more efficiently than other breeds.

"In China and many other parts of the world today, a small herd of sheep is a family's most important asset, providing the family with food, income, clothing, and fertilizer for their crops," says ILRI's director general Jimmy Smith. "We need to be doing everything we can to ensure that the animals they raise have the genetic traits that will help the sheep endure and progress and herders benefit from new sources of income, such as the growing mutton market."

"In coming years and decades, as we face global climate, population, and other changes," Smith said, "we need to be able to put our hands on the best traits for diverse and changing circumstances. That's what research like this is giving us. To quote leading genomicist and ILRI collaborator Claire Fraser, 'Doing biology like this-with knowledge of genomes-is like doing science with the lights turned on.'"

Journal information: Molecular Biology and Evolution

Provided by International Livestock Research Institute

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New study rewrites genetic history of sheep

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September 1, 2015 , International Livestock Research Institute At a time when the price of mutton is climbing and wool crashing, a groundbreaking new study has used advanced genetic sequencing technology to rewrite the history of sheep breeding and trading along the ancient Silk Road-insights that can help contemporary herders in developing countries preserve or recover valuable traits crucial to their food and economic security.

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“The Alchemist.” Daily Times. https://dailytimes.com.pk/785844/book-review-the-alchemist/.

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“Righteous Melchizedek, King of Salem.” Orthodox Church in America. 22 May 2012. https://www.oca.org/saints/lives/2012/05/22/205365-righteous-melchizedek-king-of-salem.

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The Righteous Melchizedek was the King of Salem (Jerusalem). He was both a king and a priest, laying the foundations of the city where the Messiah would appear. According to Mar Jacob of Serugh, Melchizedek was a Canaanite, asserting that the very site of his kingdom bears witness to this. Therefore, his genealogy is not recorded. He must have been born, and he must have died, but the Scriptures deliberately conceal both events, assigning him neither beginning nor end, so that he might be called a priest forever. Melchizedek (who appears in the Scriptures suddenly, and then disappears) is regarded as a type of Christ (Hebrews 5:6, 10; Hebrews 6:20; Hebrews 7:2). He did not receive his priesthood from any other priest, nor did he pass on his priesthood to anyone else. In his homily "On Melchizedek, Priest of the Most High God," Mar Jacob of Serugh states that the priests of the past shed the blood of animals when offering sacrifices to God. By contrast, Melchizedek was made a priest "by the sacrifices of his soul," and did not sacrifice animals, nor did he offer anything but himself to God. Melchizedek did not adorn himself with splendid robes as Aaron did; and instead of offering bulls and rams, Melchizedek offered his holy prayers from a pure heart. The Son of God also resembles Melchizedek, because there is no beginning or end to His priesthood, and He offered Himself to the Father as a perfect sacrifice. As Priest, Christ brought Himself to the place of sacrifice, placing His body on the altar of the Cross, and shedding His blood for us.

In chapter 7 of the Epistle to the Hebrews, the Righteous Melchizedek is called the King of Salem, and also a "priest of the Most High God." By the interpretation of his name, he is called the King of righteousness and the King of Salem, in other words, "the King of peace" (Hebrews 7:2).

Melchizedek met the Patriarch Abraham as he was returning from his victory over the kings (Genesis 14:18-24). He brought bread and wine to Abraham and blessed him, saying: "Blessed be Abram of the Most High God, Who made heaven and earth, and blessed be the Most High God, Who delivered thine enemies into thy power." By offering Abraham bread and wine, Melchizedek foreshadows the Church's Liturgy.

Thus, the Righteous Melchizedek was shown to be greater than Abraham, because he blessed Abraham. Abraham, the lesser of the two, did not presume to bless one who was greater than himself (Homily of Mar Jacob, line 299). Abraham accepted the blessing and offered him a tithe of his spoils, and he also showed him reverence (Homily, line 310).

The priesthood of Melchizedek is superior to the priesthood of Aaron, because Melchizedek blessed Abraham. By giving Melchizedek a tithe, Abraham, the ancestor of Aaron, showed that he recognized him as a priest. Through Abraham, Levi's tribe offered first fruits to the image of the Son of God which was seen in Melchizedek. Nevertheless, the Lord did not choose to come forth from the tribe of Levi, but from the family of Kings.

Melchizedek did not serve "according to the priesthood that was to be dissolved, but according to that which unto the ages abides spiritually; and since his priesthood was never annulled, with respect to service; behold how he is spoken of as living, through his priesthood." (Homily, lines 361-364).

The Holy Prophet-King David speaks of him as a priest who would never die (Psalm 109/110:4). When he thought about the Messiah, in order to compare Him to someone whom He ought to resemble, he did not think of anyone from the priesthood of Aaron. Instead, he selected Melchizedek, who provided for his liturgy without any sacrificial victims. The spiritual ministry of this man, who was in the likeness of the Son, is incomprehensible. He wore two crowns, one hidden, and the other manifest. He had authority in two different realms. He was an earthly King who never engaged in battles with those on his borders, because of his peacefulness (Homily, line 538). He desired nothing but peace and righteousness (Homily, line 542).

The Church recalls Melchizedek at the beginning of Great Lent: "Imitate that Priest of God and solitary King (Hebrews 7:3), who was an image of the life of Christ in the world among men." (Thursday of the first week of Great Lent, the Great Canon of St. Andrew of Crete, Ode 3).

The Righteous Melchizedek is also commemorated on the Sunday of the Forefathers.

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The Righteous Melchizedek was the King of Salem (Jerusalem). He was both a king and a priest, laying the foundations of the city where the Messiah would appear. According to Mar Jacob of Serugh, Melchizedek was a Canaanite, asserting that the very site of his kingdom bears witness to this....

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Smith, James Noel. “The Alchemist.” 2002. https://www.jamesnoelsmith.com/alchemist/alchem_02.htm.

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The story started with the boy driving his flock into the abandoned church. At the church, a dream has rewinds. The reason why the dream is so important is that the dream revealed an omen for him. And that omen leads him to his personal legend. On the way to his personal legend, he met the Gypsy and an old man named Melchizedek. He had thought that the Gypsy fortune-teller would interpret his omen dream. At last, the Gypsy told him that if he goes the Pyramid, he will find the hidden treasure. He also met the old man later. The dream itself is a crucial motivation for starting those plots.

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There are two things about ‘the refusal’:

The first one is that he needs to sell his sheep flocks in order to get enough money for the journey to Egypt. But he didn’t really want to sell those because he knows that his sheep cannot live without him.

The second one is that he met a girl, the daughter of the merchant. That was his first time considering staying in one place forever instead of being a nomadic shepherd. That shows somehow, he didn’t really want to jump out of his comfort zone-Andalucía.

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Modern Intuitionist. “The Alchemist: The Signs are speaking to you” YouTube, YouTube, 4 Nov. 2021, https://www.youtube.com/watch?v=T3kA1rjOCgY.

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Course Hero. "The Alchemist | Themes | Paulo Coelho" YouTube, YouTube, 16 Aug. 2017, https://www.youtube.com/watch?v=K2-M1D4wNP8.

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Spirituality is one of the most important concepts that the author Paulo Coelho wants to introduce in the book. It underlies the plot of the story.
The theme of spirituality is based on the idea of the soul of the world. In this idea, everything around the world is connected, even they are deemed to be distinct and independent. In the giant net that holds everything on Earth, people can listen and understand all the things with the universal language and reading omens.
At the beginning of the story, the coincidence of the boy having the same dream twice is absolutely meaningful, and it is an example of the omens as well as the demonstration of the spirituality in the story.
The omens can also be the symbolization of the protagonist. “Before the boy could reply, a butterfly appeared and fluttered between him and the old man” (30) In that part of the story, the butterfly is a token of the transformation of Santiago.

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When Melchizedek meets Santiago for the first time, he says that "at a certain point in our lives, we lose control of what’s happening to us, and our lives become controlled by fate" (18) This line basically indicates that all the decisions people make are already written by the God, instead of basing on their free will.
However, Santiago tries several times to avoid being controlled by fate. "'That’s never happened to me,' the boy said. 'They wanted me to be a priest, but I decided to become a shepherd.'" (18) Before he becomes a shepherd, he refuses to become a priest. After he sees the omen of the dream, he decides to pursue his personal legend instead of living the life that he is familiar with. Later on, he chooses to continue finding the treasure rather than going back to Andalusia.
Another key element that plays a big part in the whole story is nature. The definition of nature in the story is complicated. People refer to it as the God, but it is not as simple as a deity that controls everything. It can be understood as a combination of all the spirits on Earth, and this combination is called the soul of the universe, just like what the old king says to the boy, "All things are one" (22)
Another important sentence that Melchizedek speaks to Santiago is that "when you want something, all the universe conspires in helping you to achieve it" (23) It gives an explanation of the beginner's luck, as well as tells the boy why he needs to follow the omens.
According to the old king, the mysterious force is also something that appears as a part of nature. "It’s a force that appears to be negative, but actually shows you how to realize your Personal Legend" (22)

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The personal legend, in other words, the dream, is the most significant and obvious theme throughout the first part of the book.
The concept of the personal legend is introduced by the conversation between Santiago and Melchizedek. However, much before that, a dream that Santiago had twice already foreshadows it. The dream gives a solid incentive for the protagonist to begin his "hero's journey". Because of the dream, Santiago decides to find the Gypsy woman in Tarifa, moreover, meets the old king. "He had suddenly remembered that, in Tarifa, there was an old woman who interpreted dreams" (11)
According to the sentence from the old king Melchizedek, the personal legend is "what you have always wanted to accomplish" (22) Like some of the other people around the world, Santiago is on his way to realizing and chasing his own personal legend all through the whole story. In the story, the treasure, which is his personal legend, seduces the boy Santiago to leave Andalusia, where he feels comfortable, and begins his journey.
Nevertheless, unlike the boy, there are still many people who give up and even forget their personal legend. For example, the old king mentions a baker in Tarifa. The baker once had a dream of traveling, but now he may be already forgotten it, living a happy life as a bakery owner. As the story goes on, the boy will meet more people who have abandoned their personal legend or are in the wrong way pursuing it.

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The allusion in a literary device means referring to something or events that are well-known by people.
Example in The Alchemist: "They are called Urim and Thummim. The black signifies ‘yes,’ and the white ‘no.’ When you are unable to read the omens, they will help you to do so. Always ask an objective question." (p.31)
In this sentence, the old king gave the Urim and Thummim to Santiago. These two rocks appeared in Bible, which was used to judge if a person is guilty. Since it is from Bible, a book that almost every knows. So, it is an Allusion.

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Flashback is a kind of narrative method that makes the plot from the current back to the past. It usually uses to add an important plot.
Example in The Alchemist: "He was planning, on this visit, to explain to the girl how it was that a simple shepherd knew how to read. That he had attended a seminary until he was sixteen."(p.8)
In this sentence, it is talking about the planning of Santiago, which happens in current. Then, it adds a sentence that happens before (probably a year ago), to explain why Santiago can read as a shepherd. Because it inserts a past event in the current plot, it is a flashback.

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Personification is a literary device that makes abiotic and nonhuman organisms have human characteristics. The commonest example is to let them have human actions and emotions.
Example: the falling leaves are dancing in the sky.
Leaves are nonhuman organisms that cannot dance. However, in this sentence, they were endowed with the feature of humans to show the beauty of leaves falling.
Example in The Alchemist: "The boy felt jealous of the freedom of the wind, and saw that he could have the same freedom." (p.29)
"Freedom" is a thing that humans have, and the wind doesn't have. So, it is personification because the wind has the feature of humans.

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Foreshadowing is a kind of literary device in that the author uses a series of clues and cues to help the readers predict the things that might happen in the following plot.
Example in The Alchemist: "He had had the same dream that night as a week ago, and once again he had awakened before it ended."(p.4)
At the very beginning of this book, it was written that Santiago had a dream twice. This predicts what would happen in the rest of the book. So, it is a foreshadowing. Because as we all know, this dream leads him to find the treasure and the whole book revolved around this theme.

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Oregon State University - School of Writing, Literature and Film

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"What is Foreshadowing?": A Literary Guide for English Students and Teachers

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An old man appeared, claiming he is the king of Salem, and he could help him find the treasure if he promises to give him 1/10 of his flock. The boy started to wonder if this old man is a cheater. The old man told him the boy has found his Personal Legend-the thing that people always wanted to accomplish. The old man also told him that sometimes, people could forget or give up their personal legend. So that the protagonist should read those omens and follow them.

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The Good Life. “Finding Your Personal Legend.” Medium, 9 May 2017, https://medium.com/@thegoodliife/finding-your-personal-legend-333965abe2b5.

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The world will attempt to reveal your personal legend to you in many different ways whether its through omens, mentors or signs. . Whichever way your Personal Legend comes to you its important that you acknowledge it and take action to make your dreams a reality. After all, "when you really want something, the universe always conspires in your favor".

"You must always know what it is that you want". Create a clear goal for yourself in which you will be able to realize when you have completed your Legend. Without knowing exactly what it is you want, its impossible to ever achieve it.

Paulo Coelho uses the shepherds sheep to illustrate a mundane life of someone who has ignored their Personal Legend. They live a life where "all they think about is food and water". While these are important things, there is so much more to life than just the necessities. Money and greed corrupt some people so that all they think about is how to get more, which is similar to how the sheep are focused only on one thing at a time. The sheep "don't even realize that they're walking a new road every day," very similar to the way some people get so caught up in the day-to-day that they forget to stop and smell the roses.

Santiago knows that his old life is always waiting for him, but if he doesn't pursue his Personal Legend now, he may never be able to do it again. The camel driver also says to him, "If you can concentrate always on the present, you'll be a happy man" . Since this is such an important message, it comes up again when the topic of the seer comes up. The seer says "The secret is here in the present. If you pay attention to the present you can improve upon it. And, if you improve on the present, what comes later will also be better... Each day, in itself, brings with it an eternity" . Seize the day, and don't be distracted by the past, or future.

Since you have defined a goal early on, you should be able to realize when you have completed your Personal Legend. After this, you may find that you discover another, and another yet. Whatever you do, whether you are content where you are, or you strive for more, do not forget the lessons you have learned in your journey. After all, it is not necessarily they goal you must pursue, instead savor the time it takes you to get there!

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The world will attempt to reveal your personal legend to you in many different ways whether its through omens, mentors or signs. . Whichever way your Personal Legend comes to you its important that you acknowledge it and take action to make your dreams a reality.

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The beginning of his journey started after he realized that he needs to work for years and sell his flocks for his ticket to the Pyramids. Once he sells the sheep that means his hero’s journey begins.