Biblical Quotations Research Articles

The Game of Love in Georgian England: Courtship, Emotions, and Material Culture by Sally Holloway

Reviewed by: The Game of Love in Georgian England: Courtship, Emotions, and Material Culture by Sally Holloway Marilyn Morris Sally Holloway, The Game of Love in Georgian England: Courtship, Emotions, and Material Culture (Oxford: Oxford Univ. Press, 2019). Pp. 256; 33 b/w illus. $74.00 cloth. Although a mainstay of eighteenth-century poetry and the plots of novels and plays, the twisting, turning, often bumpy path to matrimony had not attracted intensive historical analysis. Sally Holloway employs the methodologies of the histories of emotions and of material culture to vividly reconstruct what "was variously conceptualized as an exhilarating sport, a frenetic battlefield, a strategic game of chess, or a determined crossing of a stormy sea" (166). So infamous were its vicissitudes that the courtship process inspired a board game designed by the Society of Anatomists in 1747 that sold for a shilling. The Game of Love charts the ways that the language and rituals of courtship evolved from c. 1714 to 1830 with the expansion of letter writing, the postal service, and consumer goods' variety and availability as well as the new cultures of sensibility and romanticism. Based on extensive archival research, the first five chapters analyze the papers of sixty couples, representing a broad range of ages, [End Page 323] religions, social ranks, professional occupations, and geographical areas, who are listed chronologically in Appendix 1. The sixth chapter, on breach of promise suits, draws upon ninety cases reported in newspapers and court records detailed in Appendix 2. Holloway further illustrates the trends she maps out in these sources with evidence from literature, particularly novels, and visual representations. The emotional experience of courtship, however, has greatest redolence in its material artifacts: the locks of hair, portraits, silhouettes, Valentines, decorative boxes, sheet music, clothing, jewelry, handkerchiefs, perfume, nosegays, and other tokens of affection that courting couples exchanged. Letter writers and novelists described how men and women imparted meaning to these objects and used them to cultivate feelings. All the senses were engaged during the process of falling in love and negotiating a match. The physical toll of even the chastest of courtships is reflected in the characterization of disappointment in love as "heartbreak." Holloway begins by describing how definitions and understandings of romantic love shaped by religion, medicine, and literature changed over the course of the century. The letters of courting couples featured discussions about human nature, interwoven with biblical quotations, designed to assess the piety of one's potential spouse. The tenor of the discussion varied by denomination, with nonconformist women tending to be more assertive about their views, sometimes to a suitor's dismay. Biblical couples stood as models of devotion or warnings of the dangers of deception, and verses invoking fire, milk, honey, fruit, and wine offered a sensuous vocabulary for expressing passion. Galen's theories of animal spirits and humoral balance continued to support beliefs about women's weakness and, when combined with Cartesian models of the animal spirits traveling through the nerves connecting heart and mind, helped turn lovesickness into a particularly female malady, although men could also experience its sleeplessness, trembling, and sighs. The new sciences of chemistry and electricity provided new metaphors for expressing passion. Classical poetry remained popular, but in the 1730s men began rejecting its heroic postures as well as its assumptions regarding women's susceptibility to flattery. By the late 1770s, however, the tropes of chivalry made a comeback. Troilus and Cressida, Abelard and Héloïse, and, with the Shakespeare revival, Romeo and Juliet elucidated love's torments. Epistolary and sentimental novels introduced new romantic couples to contemplate and undoubtedly contributed to the increased volume of love letters and poetry exchanged over the course of the century. As Chapter 2 reveals, love letters not only signaled a serious intent to pursue a betrothal, helped articulate feelings, and allowed a courting couple to assess one another's character and degree of commitment. Letter writing also involved churning up sensations of anticipation and anxiety that heightened the emotional intensity of falling in love. Whereas letters became less formal and more expressive of feelings as the century progressed, Holloway finds significant gender differences. Men tended to emphasize their honor, sincerity, and favorable...

САКРАЛЬНІСТЬ У ПАЛІТРІ СУЧАСНОЇ ЛІТЕРАТУРИ: ГУМАНІЗМ ЧИ ЦІННІСНА ДЕСТРУКТИВНІСТЬ?

In a secularized society, on the base of the rapid development of technologization and globalization, we also observe an intensive "return" of the sacred. It "returns" with the growth of nostalgia for the personalism of social relationships. And this return is reflected, in particular, through the phenomena of contemporary art – some of them are filled with appropriate symbolism and emotional atmosphere. Undoubtedly, there is no historical period, which would be characterized by complete secularization and the absence of any sacredness. However, in the modern era, the uniqueness of the sacred is that it is not just a religious phenomenon. Because today's semantic space of the sacred is not only the idea of God, it is also about justice, identity, self-sacrifice and the search for answers. This is one of the main categories of value orientations, which relates to anthropological reality in all its diversity. In this article, the author analyzes the manifestations of the Christian worldview and sacred meanings in modern literature work: the means of their expression and symbolism. After all, the Bible in modern literature is used in a unique way. Definitely, there are still a number of important Christian literature works, but more and more often artists use biblical symbolism to embody their creative ideas without mentioning Christian saints or biblical quotations. The researcher examines a number of particularly popular fantasy novels of the early third millennium, in which the plotline is interwoven with elements of Christian sacredness and value categories, the meanings of their ideological guidelines. Cult literature works are also analyzed, where sacredness is hidden under other layers of meaning. In these works, the sacred is not immediately demonstrated, it may be seen in the value potential of the profane. The reverse side of Christian sacredness is also comprehended – on the basis of works of art about demons and Satan, the artistic and ideological purpose of these works is considered. All this is subordinated to the goal of understanding the influence of ideas about the sacred (and in general – the transcendent) in its modern cultural expression on the transformation of the aesthetic axiosphere. The research is at the interdisciplinary intersection of religious studies, philosophy of religion, culturology and aesthetics.

THE CONCEPT WAY STRUCTURE RECONSTRUCTION IN THE ENGLISH LANGUAGE

The article deals with comparative cognitive approach to the concept structure reconstruction representing everything that belongs to the concept, everything that makes it a fact of culture – the original form (etymology), history, modern associations and evaluation. The sphere of knowledge reflected in the concept WAY has the kernel (notional etymological component) – periphery (value and figurative component) structure that actualizes the ways of acquiring metaphorical axiological religious senses. The meanings of the concept WAY lexical units are transferred from the prime Proto-Germanic cognitive complexes (five models), associated with natural element EARTH/PATH and FAMILY/ENEMY RELATIONS, into metaphorical representations (righteousness, indifference, repentance, imitation, overcoming difficulties) in the religious context of the English language. The boundaries between the kernel and the periphery components are diffuse and are not outlined, the area of the far periphery is open and, in principle, cannot be limited to any finite number of contexts. Тhe research reflects metaphorical senses conceptualization in the consciousness of English speakers (based on the concept WAY) and the representation of the main fragment of the language and the conceptual picture of the world – axiological religious cognitive knowledge (Pre-Christian – Christian – Modern/Sociallyformed). The basic informative genetic code “direction forward/to/from/through/ after” (with/without somebody) is hidden in the meanings of the Indo-European root *uegh “to go /move/ transport in a vehicle” and Proto-Germanic *wega- “course of travel, way” (with an adjectival and adverbial characteristics) profiled through the biblical quotations and transposed in various dictionaries through the mechanisms of five-models metaphorization. The changes in the prime state of human consciousness and ways of its transfer to axiological/religious reality are reconstructed.

Hobbes on Politics and Religion ed. by Laurens van Apeldoorn and Robin Douglass

Reviewed by: Hobbes on Politics and Religion ed. by Laurens van Apeldoorn and Robin Douglass Monicka Tutschka Laurens van Apeldoorn and Robin Douglass, editors. Hobbes on Politics and Religion. New York: Oxford University Press, 2018. Pp. xiv + 297. Cloth, $70.00. It is refreshing to read fifteen erudite articles written by seasoned experts and promising young scholars who engage the wide-ranging question of the intersection of religion and politics in Hobbes's works. The free standing arguments are not framed by Hobbes's alleged religious (in)sincerity, or by a priori conceptions of natural law, or some modernization thesis. This work is therefore a must-read for scholars yearning to explore Hobbes's religious politics in new ways. I hope it inspires more volumes, possibly organized around narrower religious topics (I will suggest two). Johan Olsthoorn argues that Hobbes's theory of representation takes him beyond Erastianism to the stronger claim of church-state identity with the sovereign speaking and acting in this new unity's name. Al Martinich likens Hobbes's human sovereign to his divine natural sovereign. God's sovereignty derives from the sure and irresistible power that He [End Page 172] may exercise arbitrarily. Since Hobbes's human sovereign resembles God, the former also is not accountable to humankind if (s)he unleashes irrational, evil, or destructive power. Teresa Bejan engages the Hobbes toleration debate. The sovereign influences fundamental inner beliefs by determining what young impressionable minds hear, and youth indoctrination is at odds with toleration. To the contrary, Franck Lessay maintains that Hobbes delineates an inner sphere that is home to religious belief and reflection, and offers a prudential foundation for political authority amenable to diverse faiths. His minimalist soteriology tolerates diverse Christian belief. Alexandra Chadwick explores Hobbes's responses to the politically destabilizing aftereffects of martyrdom. To minimize these effects, Hobbes defines martyrdom narrowly. He also undermines martyrs by claiming they mistake soteriological requirements and believe wrongly in reason's power to make correct salvific judgments. Alan Cromartie exposes the novelty of Hobbes's determinist-materialist psychology and his dubious Calvinist credentials. Hobbes's determinism deviates from the soteriological accounts of the bounded will developed by Luther and Arminians. His determinism also departs from predestination defined by Calvin and prominent English Divines. Alison McQueen maintains that Hobbes used the biblical figure of Moses to support absolutism in civil war England. This was a time when many Englishmen and women took Scripture's authority for granted. Whereas republican and parliamentarian activists interpreted Mosaic rule as a defense of their politics, Hobbes intervenes to realign Mosaic rule with absolutism and risks exposing the political nature of Scriptural interpretation. Paul Davis examines Hobbes's Scriptural quotations, documenting which Biblical translations he used, and if his quotations diverge from them. Usually, Hobbes transcribed quotations faithfully. Sometimes, he borrowed from theologians who influenced him. Occasionally, he takes liberties to reconcile biblical quotations with his theories. Patricia Springborg contextualizes and explores Hobbes's intentions in Historia Ecclesiastica. She locates the poem within Hobbes's works on heresy, dating its composition between the English and Latin Leviathans. The poem elevates humanist Christian historiographers above post-Eusebius church historians. She contends that Hobbes's preference for the former reflects his fear of persecution, as the histories of the latter are rabidly sectarian. For his part, Glen Newey is unconvinced that fear of persecution led Hobbes to amend the Latin Leviathan. The Appendix's account of the Trinity is nonconformist. Hobbes either made it fit his personation theory because he thought it was right, or because it could accommodate diverse faiths. Jon Parkin argues that Hobbes's vague vision of a Christianity supportive of civil authority made him adopt an ambiguous religious identity. His writing strategies block disagreeable conclusions and tease with paradoxes. Hobbes wins over diverse believers by reengineering convictions to conform to his theories. Elad Carmel complicates the Hobbes (authoritarian)/English deist (tolerationist) binary. Hobbes's anticlericalism, commitment to rational religion, and skepticism toward revelation influenced the English deists. He is a precursor to radical enlightenment. Jeffrey Collins asserts that Hobbes constructed two different conceptions of 'religious war.' The first is historically specific, addresses prominent causes of England's war...

Notatki językowe: o jocie i komie

In Norwid’s writings, the nouns koma [comma] and jota [iota] that literally mean respectively: ‘comma’ and ‘the ninth letter of the Greek alphabet’ or ‘the Polish letter and consonant j’, in the vast majority of cases have secondary, figurative meanings – in particular, when they are elements of phraseological units, but also in some other contexts they usually refer to some small elements of a text. It is symptomatic that a large part of Norwid’s usages more or less directly refer to the well-known biblical quotation from the Gospel of Matthew, which in King James Version reads: “For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Norwid’s use of comma and iota analysed in this article indirectly confirms the importance that the poet attached not only to the graphic layout and punctuation, or more generally to the formal aspects of the texts, but also to their proper, profound understanding.

“Don’t go picking apples with the devil”: the myth of Faust in the works of Eduardas Mieželaitis

This article analyzes the reflection on the myth of Faust in the work of Eduardas Mieželaitis (1919–1997). The author’s initial hypothesis that the interpretation of this myth can be used as another argument for revealing the poet’s dramatic feelings and self-reflection of inauthentic Soviet existence is tested. Together with other signs of existential self-abuse (such as the metaphors of “the ringed bird” and “the masked word”), this could help answer the question of whether the description of the 1920s generation (Alfonsas Nyka-Niliūnas, Bronius Krivickas, etc.) as “tragic” would fit Mieželaitis. Intertextuality is the best way to describe the nature of the analysis and socio-criticism would describe the interpretation of the results.E. Mieželaitis was (and still is) one of the most intertextual Lithuanian authors. The use of the “alien word” in his texts was a conceptual position of the poet’s creative consciousness. For him the world’s culture has become a central topic, and his texts have been occupied by the masters of arts and sciences of antiquity, Renaissance, or New Age, as well as modern European authors, Oriental classics, Bible quotations, paraphrases, allusions and other forms of culture. For the poet, Goethe’s Faust is one of such foundational texts, even if the Soviet era did not favor the “myths of the great contemplation” (Vytautas Kubilius). The forever relevant myth of Faust raises a fundamental question of person’s life choice – what one is prepared to sacrifice for one’s purpose, and what the results of that “sacrifice” are. But in the Soviet times Mieželaitis did not focus on this myth as a “symbol of the duality of human’s nature” – his human is rather one-dimensional and monolithic, full of positive energy directed towards technological progress and an absolute belief in the cognitive powers of man. This is the exact aspect that Faust embodies in Mieželaitis’ works, as if it was his “new man”, the product of the Enlightenment era. Mieželaitis did not care about the moment of negotiations between Faust and Mephistopheles – for him there could easily be no Mephistopheles. However, in late works (Postskriptumai, 1986; Gnomos, 1987; Laida, 1992), where the poet reflects on his life and creative path, there are many signs of disillusionment with the myth of human omnipotence as the results of his labor have turned against him – he wanted to create a heaven, but got a hell in the form of Hiroshima. It is at this point that Mephistopheles dominates the duet with Faust, but in general they have both become a “common place” and their function is limited by the text’s aesthetic figurativeness.My conclusion is that eventually the rich allusions to Faust in Mieželaitis’ works did not translate into reflections on the essence or meaning of being – he was not concerned with the problematics of human’s choices, duality, or contradictions. Thus, my initial expectation that the interpretation of the Faust myth may be another argument for revealing the poet’s dramatic feelings and self-reflection of inauthentic existence in the Soviet times was essentially not confirmed. And that could have been another argument for adding him to the social group of the 1920s.On the other hand, looking from the distant present, it is my opinion that Mieželaitis is still a part of the tragic generation, as the whole generation – whether they retreated to the West, or remained in Soviet Lithuania, collaborated or resisted – became hostages of the Second World War and the Soviet occupation.

Hermeneutics of the Biblical text in the school of Antioch: Adrian's Intro- duction to the Divine Scriptures

The main purpose of the study was to determine the place of the Greek revisions of the Scripture in Antiochian exegetical practice, on the example of the work of Adrian of Antioch “Εἰσαγωγή εἰς τὰς θείας γραφάς” (“Introduction to the Divine Scriptures”). The detailed analysis of the work envisaged the highlighting of hermeneutic and linguistic issues, as well as the fixation of linguistic features of the text: phonetics, morphology, syntax and vocabulary. An analysis of all levels of the author’s language was necessary for an adequate understanding of the text and the comparison of biblical quotations with existing revisions of the Scriptures. Therefore, the method of textual and contextual analysis, comparative and statistical methods allowed to determine the specificity of Hadrian’s approach to the sacred text, the conceptual apparatus of his work and the source (divergences of the biblical text).The hypothesis of the presence in Adrian’s citations of clear matches with the Hebrew text and the Syriac translation is proved in this article, which emphasizes the absence of a universal standard LXX that would exist as a codified textological tradition among representatives of the Antioch school. Adrian’s quotation from the memory of the biblical text was also confirmed, in the same way as the assumption about the possibility of Adrian’s translation of the Holy Scriptures and the option of having an existing revision of the text before him, but unknown to us today. The thesis of the broad context of the coexistence of textual traditions, in particular in the 5th century, among the representatives of the Antioch school, found its comprehensive justification.

The trauma of condemnation and the embellishment of an illegitimate child as a source of regeneration in Lizzie Leigh and Ruth

Abstract This paper focuses on Mrs Gaskell’s treatment of the erring girl in Lizzie Leigh (1850) and Ruth (1853) and the new elements that she introduces which brand the treatment as different. Contrary to her Victorian contemporaries, Mrs Gaskell stresses the role of religion, the use of biblical quotations on the treatment of the sinner, and the role of motherhood. The paper also shows how Mrs Gaskell makes the illegitimate child an incentive towards repentance and hope of reclamation. Through her motherly love and devotion to her child, a mother rises and grows in character and faith. Moreover, the paper demonstrates Mrs Gaskell’s condemnation of the falsity of the traditional taxonomy of “illegitimate” or “fallen”, and her assertion that social value lies in the inherent properties within the individual. It also highlights how she makes forgiveness for the sinner a duty which society has to fulfil, and maintains that if the charitable and the kind are forced “to lie” because of the existing social and moral attitudes, then it is imperative that they should be changed so that “lies” are unnecessary. It concludes by investigating the stormy reception and the controversy it created among readers.

Father Clement, the Religious Novel, and the Form of Protestant-Catholic Controversy

Grace Kennedy’s anti-Catholic novelFather Clement: A Roman Catholic Story(1823) stands almost alone in the nineteenth century when it comes to evidence not only for its reception, but also its use and success, or lack thereof, as a proselytization and devotional tool. The novel’s form and polemical strategies exerted a powerful influence on both Catholic and Protestant writers, popularizing the controversial novel across denominations. In particular,Father Clement’s celebration of prooftexting rooted insola scripturaas the best method of religious disputation helped end the earlier nineteenth-century “polite” novel’s emphasis on non-confrontational, genteel sociability. But as its Protestant and Catholic reception histories suggest, the novel’s ambivalent treatment of its title character, along with its overt didacticism, led to appropriations that Kennedy could not have predicted.Father Clementcatalyzed resistance amongst Catholic readers and novelists, some of whom were inspired by the title character to creatively reinterpret the novel as a brief for Catholicism, others of whom turned to Biblical quotation as a means of undoingsola scripturaaltogether. Thus, if the novel predictably generated Protestant imitations, it also led Catholics to new experiments in controversial rhetoric and fiction.

In the Green Wood

In the Green Wood Eden Wales Freedman (bio) This poem details a child's sexual assault in a forest, which the speaker compares—through the use of Biblical quotation—to Jesus's passion (torture, crucifixion, and death). Words and phrases that appear in italics are taken directly from the Bible. Luke 23:27–31 In the green wood, the child grew,Waxed strong in spirit,With the grace of God.Lived East of Eden, in a vipers' den.Her garden was Gethsemane. She knew it not. Did not suspectThe serpents slithering thitherDid not predictArrest. Passion. Rapture.No. She sawAngels (She was one herself):Faces shining brightly,Lucifer's light mistook. And so, though she had brokenNo commandmentAnd should have sufferedNo shame, she found herself untimelyPlucked. So Eden wept, criedOut to her Guardian Angel (Guardian dear):How shall this be?Let this cup pass from me.Let it not be done to me. [End Page 124] But the Seraph departed.The devils had their way, And darkness covered the earth. They tore at her garments,Stripping her, so thatWild, ashamed, she turned toThem, naked, pleading. I've not known man. At this, they mocked her,Saluted her, whippingTheir spears against her back.Behold the maiden-child.Behold our Virgin Queen. They struck her,Cut her, burned her,Scourged her,Spit on her. TheyGave her blows. Then bowing her knees,They came to her.And opened with their spearsNot her side.No, not her side. The veil of her temple tattered,Top and bottom,The earth to quake,The rocks rent. And she cried out again,This time with silent voiceTo the rhythm of their thighs,Eloi, Eloi, lamma sabachtani? He answered not. [End Page 125] But let the one upon herOffer himself to her,That she might put it to her mouth. And when she drank,(For drink she must),They turned from her,Whom they had pierced. On the devil's day,They did these things.Six, six, ninety-three.Three from nine, six, six, six,For nothing is impossible.Not even this. Not upside down like St. Peter,Nor right side up like the Lord,But crucified,(Crucifixion!) none the less. Suffocating, legs spread.Arms bound. Tongue-tied.Golgatha. Calvary.One on each side,And she in their midst. And though she bowed her head,She did not give upThe ghost.Further injusticeTo eleven-year logic,For even Christ suffered to die. Blessed are the barren,The wombs that have not yet borne,The paps that have not given suck.For if in the green wood they do these things,what shall be done in the dry? [End Page 127] Eden Wales Freedman Eden Wales Freedman is associate professor of English, director of diversity studies, and chair of the Department of Communication, Literature, and Arts at Mount Mercy University, where she also serves as the Dr. Thomas R. Feld Chair for Teaching Excellence. She has published articles on reading race, gender, and trauma in the works of William Faulkner, Ernest Hemingway, Zora Neale Hurston, Toni Morrison, Eve Sedgwick, and Lauren Slater. Her monograph, "Reading Testimony, Witnessing Trauma" (forthcoming from University Press of Mississippi), explores readerly engagement of literary trauma. ewalesfreedman@mtmercy.edu Copyright © 2019 The Journal of Feminist Studies in Religion, Inc.

The dead trickster and his shrewd children? The persuasive use of the double quotations of a dead patriarch in Genesis 49:29-50:21

Biblical narrative is typically populated with characters who skilfully quote, misquote, or even distort the words of other characters. However, it is often rare in these biblical quotations to fin...

Study on Allusion of the Bible from Poems of Sang Ku

The poet Sang Ku was a Catholic poet who established the poetic world with a balanced consciousness of existence and history, and has influenced the history of literature. This study figures out the quoted aspects of characters, events, verses and others from the bible as a source of the allusion. From the aspects quoted verses, this paper divides them into phrases and paragraphs. In the case of the phrase, it is examined by separating its aspects into the ‘idiomatic expression’ and the ‘personal symbol.’ The characteristics of the biblical quotations of the poet Sang Ku who differs from the other protestant poets, because Sang Ku remarkably uses in his poems both direct and indirect quotations. This study highlights the quotations of the bible where it is likely to identify the source of ideological foundation and expression of Sang Ku for the very first time.

Hyperconcept CONVERT TO CHRISTIANITY Reconstruction in English, German and Ukrainian Texts of Religious Popular Discourse

The article covered the hyperconcept CONVERT TO CHRISTIANITY reconstruction in English, German, Ukrainian informative and agitational texts of religious popular discourse. This mental construction has been established through the profiling of Biblical quotations transposed in the religious popular discourse texts of informative (identified four types) and agitational character (identified nine types) according to the mechanisms of Biblical knowledge metaphorization. It has been proven that the informative texts sense implicitly stimulates the recipient to have inner mindset about own life (without a mediator). The agitational texts have the same elements and constructions, but are open-ended or have a rhetorical questions stimulating the recipient to contact the religious organization (the mediator).The kernel of this hyperconcept presents the concept RIGHTEOUS LIFE with subordinated concepts FOLLOWING CHRIST, BEING NOT INDIFFERENT, REPENT, PURIFICATION, REQUEST (ASK), STRENGTH FORMING, GRATITUDE (THANK), that form dominant or optional senses in informative and agitational texts of religious popular discourse representing figurative and evaluative hyperconcept zone. In English and German Religious Magazine texts and Religious Calendar Guides the metaphoric concept STRENGTH FORMING dominates, whereas in the Ukrainian variants – the concept REQUEST; in the International Religious Festival Booklet – the concept FOLLOWING CHRIST, in the texts of Religious Synod Meeting Booklet – the concept BEING NOT INDIFFERENT – in English, German and Ukrainian languages. In agitational texts the dominant metaphoric senses are not revealed. Nevertheless, English text environment provides more concise representation of every sense (reflecting author’s individuality) or hierarchical fusion of different variant senses, German – determined conception with highly represented author-text-creator, Ukrainian – national symbols priority with mercy, ask or call to unite verbal depiction.

Estudio y edición de una versión sefardí aljamiada del <em>Ma‘asé Yehudit</em>

El propósito de esta contribución es presentar la edición crítica de la más antigua versión sefardí aljamiada del Ma‘asé Yehudit que conocemos. Apareció en Constantinopla en 1758 incluida en el libro Lúaḥ areź, publicada por Nisim ben Yoná Aškenaźí. El traductor de esta historia (del hebreo), Yiŝḥac Valero, dice en la portada que la copió en ladino. Efectivamente, la traducción de las numerosas citas bíblicas y de fragmentos de plegarias, lo son al estilo de los ladinamientos aljamiados en boga en la época y en los siglos precedentes. El relato sigue la tradición textual del contenido en la obra Ḥemdat yamim (Esmirna 1731-1732), pero no es literal, lo que después de algunos indicios nos lleva a pensar que se trata de una versión ecléctica, ya que no calca ninguna de las hasta ahora conocidas.

Paralelos manuscritos de <em>Maḥbéret nusḥaot šel ha-Torá</em>

Maḥbéret nusḥaot šel ha-Torá es un manuscrito (s. XIII) que contiene textos bíblicos del Pentateuco hebreo-samaritano transcritos en caracteres árabes. Obra de autor anónimo, cita solamente pasajes que le llamaran la atención por algún motivo. Hay que pensar, pues, que se trataba de lecturas variantes respecto a las que el copista conocía. En el libro de Génesis hay 45 lecturas de las que 38 son todavía hoy lecturas únicas. A ellas se dedica este estudio.

“Is There Oght Elles?”: Further Biblical Allusion in "The Summoner’s Tale"

In Chaucer and the Bible, Lawrence Besserman lists more than fifty biblical quotations, allusions, or possible allusions in The Summoner’s Tale. Since Alan Levitan pointed out that Jankyn’s propo...

Unconscious Desires in “The Collector Cleans His Picture”

This paper examines both Hardy’s writing process and his vision of how man’s desires might engender mistaken impressions. I will mainly focus on the poem “The Collector Cleans His Picture”, whose central issue is the “gaze”; the gaze being a reflection of man’s desires.Here, the narrator, a rural parson (and antiquarian) collects works of art. However, the main focus in the poem is the painting itself – the very point of attention which mesmerizes the collector.Gradually, the “cleaning” and “rubbing” of the picture will reveal illusive desire(s) in the parson. Indeed, there are inner contradictions within the poem between the biblical quotation, after the poem’s title, referring to Ezechiel’s “desiderabile oculorum” and, in the painting evoked in the poem, the goddess Venus, who turns out to be only an old hag. The painting is blasphemous with regard to the biblical quote, for the picture belongs to a different sort of context than the Judaeo-Christian world. The man’s gaze on his picture reflects his unconscious, his desires, which seem to be mere illusions, a “lure”.

America's Public Bible: Biblical Quotations in U.S. Newspapers

America's Public Bible: Biblical Quotations in U.S. Newspapers

Authorial changes to the biblical text: quotations in sermons by Simeon of Polotsk

The article is devoted to a linguistic analysis of biblical quotations from the collection of sermons “Obied dushevnyi” (1681), compiled by the first court preacher Simeon of Polotsk (1629–1680). More than one third of all the identified quotations can be characterized as inexact quotations: they demonstrate the author’s interference with grammar, word order, and lexis of the biblical text. Such changes in biblical texts, introduced by Simeon, can be conditioned by several causes, among which are the influence of the revision of liturgical books, the influence of textual models in other languages, and the rhetorics and pragmatics of a sermon as a literary genre. The article focuses on the most significant linguistic changes to the biblical text introduced by Simeon: changes made in the context of the revision of liturgical books, and changes that continue and develop the revision, and apply it in a more consistent way. In addition, changes connected to the rhetorics and pragmatics of a sermon as a literary genre are briefly listed. The linguistic analysis of biblical texts in “Obied” provided in the article forms a base for further complex linguistic and philological research on the language of Simeon’s sermons.

Three Love Stories, Three Caves, Three Suicides

In her commentary on Jerome’s Vita Malchi, in the section called ‘Literary form and texture’ Gray discusses the existing literature on which Jerome drew in composing Vita Malchi. She provides a detailed account of the sources and possible influences on Jerome under the headings Christian literature, biblical quotations and allusions, and secular literature. In a previous article, I have indicated multiple references and allusions to both classical sources and the Bible in this work of St Jerome. In this article the focus falls on a possible allusion to the story of Pyramus and Thisbe, a source which has not previously been considered amongst the possible influences on Vita Malchi. The love stories of Aeneas and Dido and Pyramus and Thisbe are compared to and contrasted with the story of Malchus and his ‘wife’.