Download Beauty and the Enigma: And Other Essays on the Hebrew Bible by Francis Landy PDF

By Francis Landy

This booklet is a suite of Landy's stories at the poetics of the Hebrew Bible. The tune of Songs is featured along the prophetic voices of Amos, Hosea and Isaiah, and essays at the Binding of Isaac and at the booklet of Ruth. all through, the emphasis all through is at the subversiveness, richness and ambiguity of the textual content, yet in particular its (often enigmatic) attractiveness. The thread of psychoanalysis and its metaphorical approach attracts jointly this assortment from one of many Bible's so much delicate and distinct literary critics.

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203-204) and others derive from the Akkadian dagalu, 'gaze', 'look', the sense 'marvellous sights' ('frightening as visions' in Marcia Falk's poetic translation [The Song of Songs], p. 66), which seems weak as the supposed climax of the verse. As with 'constellations', there is a plethora of variations. Pope, The Song of Songs, pp. 561-62, has ventured the most spectacular interpretation of this ever-fecund word; simply from this root-meaning 'gaze' he translates 'trophies', developing an elaborate comparison with the terrible trophies of the goddess Anat, staggering under the heads and hands of her victims, and the adornments of other grisly deities, who combine the attributes of Beauty and Terror.

15. NEB, KJV, with most commentators. The denominative of LBB may also mean 'to give heart, to encourage'. The generally accepted meaning is the one that suits the context: the eyes are liable to captivate/ravish the heart. By the same token, a ravishing gaze is liable to quicken the heart. The opposed meanings are thus not altogether exclusive. 16. Edward Bullough, 'Psychical Distance as a Factor in Art and an Aesthetic Principle', in idem, Aesthetics: Lectures and Essays (London: Bowes & Bowes, 1957), pp.

169-71; and the further discussion in M. Blanchot, 'La question litteraire', in Le livre a venir (Paris: Gallimard, 1959), pp. 99-107. 1. Beauty and the Enigma 55 strained by society and its laws, representing an irresponsible freedom; both mingle polarities of fear and romantic desire. This symmetrical opposition to the daughters of Jerusalem, as well as their syntagmatic coupling as images for the Woman, establishes a hidden link, parallel to the transformation of the Woman from rural outsider to leader of the circle of the daughters of Jerusalem and royal mistress.

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