Tuesday, December 13, 2005

Farewell 212

I just wanted to drop a quick farewell line. I apologize for not being more of a diligent blogger. I wish I would have done more. I had lots of ideas, but I am a night owl without a computer so I didn't get to write when I was feeling most passionate. I had some technical problems getting my paper on here, but I figured it out. I merely scratched the surface of a plethra of information, but I had a lot of fun doing it. And no, I didn't actually read the books, but I used commentaries as a quick guide as I paged through them. If I ever feel like a brain buster I will definately remember Frye's other books; he has wrote tons of them. Well, I really enjoyed this class, and I am happy my major forced me to take this class. I have learned so much that is still open for further expansion...it's great. Dr. Sexson, I think you did a very good job teaching this material without offending anyone. I was so surprised during the last few periods that so many students were not Christian or had bad experiences and biases. I think this class would benefit everyone. Thanks to my group for being so open to suggestions and ideas. We worked really well together. I felt like everyone came pretty prepared to the meetings, and I had fun as a hunter. Also, thanks to the people who were vocal in class; you made up for my shyness. I am a writer, not a speaker. Anyway, hasta luego mis amigos.

Bible Comedy
There are so many things I have learned in this class that I didn’t know already, it wasn’t easy to choose a single topic, but initially, my first subject was to study the laughter I encountered in the Bible. I wanted to discuss the cultural implications of it, and why it was funny. When I began to research, I found that Frye has a theory that the Bible is a divine comedy. In his book The Great Code, he treats the Bible as a totally unified book and disregards the documentary hypothesis entirely. He describes the Bible as having a “U-Shaped plot” similar to a comedy. In Anatomy of Criticism, he uses four mythoi; comedy, romance, tragedy, and irony. These are four aspects of a central unifying myth. Frye creates five modes, the four mythoi and the mode of myth, defined by the status of the hero. From here I began to research distinctions between classical tragedy and comedy, or the Bible. This semester, we have focused on the tensions between these to types of literature, but I also began to wonder what the similarities were.
Frye explains how the Bible is a comedy by the format of the literature based on events and characters. The left side of the U represents the beginning of Genesis, which is the creation of earth and man who live together in a harmonious garden state. Genesis 1:28-31,
God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and ever tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. God saw everything that he had made, and indeed, it was very good.
Everything was good until Adam and Eve ate the forbidden fruit. Genesis 2:16-17, “And the Lord God commanded the man, ‘You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.’” The Fall is the initial decline down the U.
The curve embodies the long alternation of historical fall and rise that the middle chapters of the Bible consist of. These mini-plots of disasters and triumphs are only little mini-Us that fluctuate up and down to foreshadow the ultimate end, or new beginning. An example of this is the Book of Job. “There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil,” Job 1:1. One day Satan makes a bet with God that he could take Job’s faith by punishing him horribly. “Does Job fear God for nothing: Have you not put a fence around him and his house and all that he has, on every side: You have blessed the work of his hands, and his possessions have increased in the land. But stretch out your hand now, and touch all that he has, and he will curse you to your face,” Satan threatens in Job 1:9-11. God allows this test as long as Job’s life is not taken, so the reader is aware that Job’s struggling is the result of a contest between Satan and God while Job is not. Job loses his property and children, his body inflicted with sores, his wife tells him to curse God, he curses the day he was born, he continues to suffer as he loathes his life for his faithfulness to God who has not shown him mercy has made him a laughingstock. He loses all hope, yet he still holds on to his faith. He justifies his unjust suffering by acknowledging that the wicked often go unpunished in life. After Job challenges God, the Lord replies with a list of rhetorical questions signifying his almighty power that no other can possess. Job is humbled, and his fortunes are restored twofold and died a happy man. In the beginning, Job was blessed with happiness which was all taken from him. He fell into disparity, but he never cursed God. In the end, he was rewarded with a happiness greater than any he had ever had.
The end is the right side of the U which is the final ascent back to harmony in Jerusalem at the end of the book of Revelation. This book begins with an urgent message that the end of days is at hand. John encourages everyone to repent before Judgement Day. Then the moment of justice and punishment arrives with devastating destruction and disaster in the climactic fall of Babylon, “He has judged the great whore who corrupted the earth with her fornication, and he has avenged on her the blood of his servants...Fallen, fallen is Babylon the great!” (14:8, 19:2). In the conclusion of Revelation, Jesus promises God will arrive to reward the righteous and punish the wicked, and John sees a vision of a new heaven, earth, and Jerusalem descended from heaven which is a gleaming picture of perfection that is illuminated by the glory of God and Jesus. “Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads. And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever,” (22:3-5).
The curve of the U evokes the sense that discreet events may have some symbolic significance, and this signifies a cyclic sense that time repeats itself and therefore may only be an illusion. The Apocalypse is not the end of the world, but a new beginning or unveiling of a new order on how we see the world. It is a metaphorical time that is not literal and calculatable like future eschatology. I agree with realized eschatology which presents the possibility that the apocalypse has already happened and no one notice because it is not a catastrophic event that anyone would notice. Frye portrayed the Great Catastrophes of the Apocalypse as the metaphorical destruction of the past way of seeing things associated with time and history.
Frye’s five modes of fiction are defined by the status of the hero. In the mode of myth, the hero is superior to men and the environment of men. He is a divine being. In romance, there is the realistic hero who is an extraordinary human being, superior to most men, but not all, and only superior ever the environment to a certain degree. In tragedy, or high mimetic mode, the hero is superior in degree to other men, but not to the environment. In comedy, or low mimetic mode, the hero is an ordinary human no different from the rest. In irony, other men are superior to the hero who is normally perceived as less intelligent and powerful than most. So how does the comic fictional role relate to the Bible and tragedy?
The archetypal theme of comedy, according to Frye, is anagnorisis; the recognition of a newborn society rising in triumph around a central character. The plot is the descent from the norm into suffering which is generally followed by some kind of enlightenment or understanding. Frye further compares the characters in romance to the characters is comedy as only being different because comedy is more realistic. In tragedy it is the opposite because the knowledge is not gained through suffering, the knowledge leads to suffering. Frye uses the example of Oedipus Rex. When he realizes his true identity and who his parents are, he puts out his eyes. The theme of tragedy is the story of dying gods. The hero is commonly isolated from the rest of society. Christ dying on the cross is representative of this mode. There is also the sense of tragedy in the Book of Job when he is being punished and doesn’t understand why suffering has come upon him. He curses the day that he was born, which in tragedy the only thing better than dying is to have never been born. “Let the day perish in which I was born, and the night that said, ‘A man-child is conceived,’” (3:3).
This is a subject that I have merely scratched the surface of, but I was really fascinated by. I did not have time to fully explore Frye’s theories, but his specific distinctions between literature modes helped me to understand what he meant by all literature is myth. I think the Bible embodies all the modes in some way. I must say that Frye is one of the most knowledgeable critics I have ever read, and when I have the chance I will read Words with Power again and his other books. I enjoyed this class because it gave me an opportunity to study the Bible, which I honestly would have never done on my own, but now that I have, I have a newfound respect for and attraction to it.

More notes from other peoples' entries that I didn't have

Mark is the little apcalypse- this could be an example of Frye's little U

Isaiah adn Ezekiel adn also apocalyptic

Chapter 16 was the original end of Mark

the great catastophes of the apocolypse are; plagues, wars, famines, and the falling of the stars

Job is like an oreo cookie

I had this but forgot to enter it before

Frye's axis mundi which means the center of the world

Sacred: gods, heaven, kerygmatic- time is now, real, the present

Heroes, paradise, idealogical, time is exuberance, energy music dance and play

The Profane: Men, earth, conceptual- time is linear and cyclical

Chaos, hell, descriptive, time is demonic, duration, repitition

I found an interesting quote.....

There is no end. There is no beginning. There is only the infinite passion of life.
-Federico Fellini

All my notes from after test one on.....

We started the second part of the class with Frye's quote, "All literature is displaced myth

Tragedy is the imitation of an action that is serious and complete with certain magnitude- Aristotle- and the theme is that the only thing better than dying is to have never been born

Function of Dionysus and wine- to drive you aout of your mind

Dio- liquid and fleeting

Carpe diem- eat, drink, and be merry

origin of tragedy- dancing around the goat- Orestia

Furies- female agents of retribution who punish blood crimes

chthonic- of or pertaining to the underworld

Synax- old impotent man

hubrous- defiling a god

epiphany- sudden manifestation of a power or energy from another dimension that allows you to make connections, light bulb

Armagedon- battlefield of forces of light and dark

Clytie is mother of Orestes and Electra
Orestes complex is obsession with father adn Electa complex is obsession with mother

Judge- Athena, Is orestes guilty for killing his mother?

Prosecuting attornies are teh furies adn defense is Apollo

Redeming hero- Orestes

pg 136 of Orestia is metaphor of net, harness, chain, yoke

Cassandra destroyed by Apollo- he wants her- she makes deal to see the future but no one will believe her

Medea- secondary witch, unning, Hecate

pg. 161 Clytaemnestra confesses and conects killing to agriculture

pg 168 Aegisthus

Ecclesiastes, Joab, Proverbs- what is the difference in wisdom?

Apollo- light, sun, harmonious music

pg 240, Goddess Athena, judge, third party objective mediator

underline passage on pg 242-43

Furies, Harpies, Maenads, Bacchae

What happens when you are possessed by a greek god? en theos, theos (god) has entered you

Afestis adn Athena- child ericthoneous- Afestis came on her thigh, she wiped it off with a piece of wool and threw it down to earth where it landed adn a child was born

Conversation of Pietho/persuasion- athena pg 242-253

What replaced blood revenge in Greece? reason

pg 255 Aireopogus Hill- Aires- founded legal system

Orestia is a courtroom scene- question of jstification

pg 260 Justification of patriarchal legal system that we still use today

pg 258 Her killing doesn't evoke furies cuz not blood crime

Wisdom lit- tension b/w demo and theo

Polonius vs. Hamlet

Doctrine of Retributive Justice

Polonius- proverbial A, pragmatic and acceptable, parables

Hamlet- speculatative B

Futile- wind fog breath mist

Tyresius- knocked two copulating snakes apart adn gods make him spend five years as man and five years as woman to see who has more pleasurable sex- the woman does by far he says- no contest

pgs to read in Calosso; 243 273 383 337 359 387

383- Myth, precedent behind every action, Harmony understands myth- story dimension of the things we do.

Helen the slut says we suffer so someone will sing about us later. Gorgias of Leotoni wrote a rhetorical essay in her defense based on the power of language. He believes she was seduced by it adn could not resist, and that no one could have in her position. Just an interesting shortie that relates.

Deus ex machina- god of the machine

Memeorize Ecclesiastes Chp 12 for extra credit

Parable- expectations seem familiar, ordinary mundane- but if disrupted it becomes sacred, uncanny

Tanak- Hebrew Bible- Christian old testament

Gospels- 4 Narrative- life of Jesus sayings adn claims about him- Luke/Acts

Epistles- Paul

Apocalypse- revelation

esoteric- insiders

Matthew- why parables? secret saying kept from outsiders, uses ordinary language to talk

Sumaritan- pushes us to where we haven't been before, upsets expectations

God helps those who help them selves. self reliance, independence, and rugged individualism

screed- argument

Opposite of adultery- proactive?

Greek vs. Xian sin- greek remembering and forgetting adn Xian radical change in being

Mark 13- not historical biography- only kyragmatic testimonial

how would you feel if you believed the world would end and it didn't ?
I would feel like a dumb ass because I would probably try to do things I haven't done in fear of regret.

Apocalypse- Frye- catastrophic events are metaphors not to be taken literally- "taking away the viel" or destrucion of the way we see things

Cryptic- Book of Revelations, calendrically alagorically and numerically

One of the best movies of all time is teh seventh seal which is a variation of Rev 6

Literalists- people who reduce variability of experiance

Literal eschatology vs. realized

Kairos- moment of time is final discovery- time always teh same

Maggie- cave

Allison-Garden

Amy- mountains

Mick- Furnace

Thank you Emily for having such a wonderful e-journal. It totally helped me on the test!

Vocabulary from my notes and class e-journals:
  • centripetal - inside, trying to make sense of words
  • centrifugal- outside, conventional meanings of words from memory used in world of language outside of the work being read
  • Theodicy- the actions of gods that man does not understand
  • Theocentric- Judeo-Christian view of world
  • Paranomasia- word play
  • Psyche- soul or heart, energy source
  • canonical- sanctioned as official list
  • sporagmous- rending or tearing of flesh
  • synechdoche- part stands for the whole
  • Patrilocal- goes to house of wife
  • Virilocal- man takes father's place
  • Female- biological term
  • Feminine- cultural/biblical
  • Decalogue- 10 Commandments/ worship vs. social laws
  • teraphim- household god's
  • Shaol- Greek underworld, non-existance
  • Lacunea- gaps in the text
  • Brotherhood tradition- brother must take brother's widow and help her concieve
  • 10 Books of Hebrew Bible- Genesis, Exodus, Leviticul, Numbers, Deuteronomy, Joshua, Judges (and Ruth), 1 & 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles
  • 5 Books of Torah are above first five
  • Chaos- formlessness
  • Greek sin- act of not remembering what you should have
  • Pro-Metis- thinks before acts
  • Mnemosyne- begins with memory
  • Freudian memory- you can remember everything since birth, even in womb
  • Collective memory- remember everything from beginning of time
  • Truth- Leth- proof, lethia-forgetting, alethia- remembering
  • archetype- story or image that is foundational and repeated
  • Paratactic- speech that uses no subordination
  • misprision- don't hear correctly
  • Hesiod- theogony- birth of gods
  • Arabesk- 2-D layered art
  • iconoclastic- breaking of images
  • Anthropomorphic- attributing human characteristics to non-living things or animals
  • documentary hypothesis- more than one author to Bible, mainly 4, JDPER
  • Bible- biblia, book, "the little schrolls"
  • Talmud- discussion about the Bible
  • Sodom and Gamorra- cities of the plain that are destroyed by God for being too sinful
  • BCE- before the common era
  • Table of contents of Hebrew story: creation, revolution, law, wisdom, prophecy, gospel, adn apocalypse
  • prolix- abundant
  • conceptual writing- argumentative, power of words to co-ordinate, verbal elements; being, substance, time, nature, abstract
  • descriptive- traditional literal meaning in which words have teh function fo transmitting the non-verbal, objective is truth, ordering of words, non-argumentative
  • ideological- rhetorical persuasion, metaphors
  • omina- spirit
  • ideology- how a thing came to be the way it is
  • Vico's de-evolution of language; Gods, Heroes, Men, Chaos
  • dialectic- logic, intellectual investigation
  • rhetoric- art of speaking or writing effectively
  • Isaac- she laughed
  • Poesis- Greek word for maker
  • Hyperbireabs- white and blond, from the north
  • Adamah- breathe life into him
  • Jepheth- Noah's son also goes by the name "Canaan"
  • Anagogical- mystical interpretation of a word, passage, or text
  • Israel-North KingdomJudah-South Kingdom
  • Story of the Wandering Jew: a fugitive who has done wrong and can't die...he is doomed to wander forever and, according to CNN, is now located somewhere in France
  • circumcision- the outward sign of the covenant between God and his people (as told to Abraham)
  • Biblical patriarchs-Abraham Isaac Jacob Joseph
  • sacrifice- to make sacred -sac=make -fic=sacred
  • didactic- teaches a lesson
  • parable- doesn't confirm your view on the world, but instead turns it upside down
  • Repetitive Parallelism- saying the same thing two different ways
  • Perfunctory- doing only what is required
  • There are more on Mick's blog that I didn't have

Class notes for exam #1
  1. Importance of Laughter - its relationship to women; YHWH as a trickster; means of ridiculing other tribes, used to prove a point with a story, even if we don't understand the laughter (historical context is lost on us)
  2. Cultural shift from Nomadic peoples into Agricultural (agrarian), and from Hebrews to Jesus
  3. Will of YHWH brought about by women circumventing men, -Rebekah, Lot's daughters, Tamar the temple prostitute, and Rachel stealing Laban's gods
  4. Levite's Concubine (type of wife)
    Patrilocal vs. Virilocal- patrilocal, man visits woman in the house of her father vs. virilocal, man takes woman from the house of her father into his own house and takes on the responsiblity of her father to take care of her
  5. Hospitality -more important than protecting women - as women are portrayed in bible
    In both Biblical and Classical this is a sacred obligation
  6. Biblicaly, there is a difference between the feminine and the female -female, biological vs. feminine, cultural and socialy defined
    Teraphim- household gods. Decalogue- 10 commandments split into 2 sections, worship laws and social laws, different versions found in J and P Synechdoche- part stands for the whole, reduced spoils of women to a bodypart
  7. What are names of Adam and Eve's children? Cain, Able, Seth and other sons and daughters.
  8. How did Jacob get his name changed? He wrestled with an angel, now called Israel
  9. How many of the Danaids are in the underworld pouring water? 48, one left with husband, the other was captured by Poseidon
  10. Which part of the human body is grabbed the most often during abduction? The wrist
  11. What are the 3 stages of the mexis relationship, or the relationship with Gods? Conviviality, Rape, Indiference pgs 52-53
  12. Cannon-the list of literature scholars deem the best, Psyche- Soul, Sporagmos- tearing of flesh, dismemberment, Paronomasia- word play, Lacunae- gaps in the story found in biblical tradition, Patriarchy- rule of fathers, from body part meaning "the head" - "head of the family" pater-paternal-peter
  13. What are the four levels of discourse in Frye? Descriptive, Conceptual, Ideological, and Karymatic
  14. Literal meaning of the name Prometheus - he who thinks before he acts, forethought
  15. What happened Thyestes sons? They were chopped up and served to him as dinner
  16. What biblical phrase best describes Frye's most important point? "Life more abundent"pg. 42 or 43 I think
  17. Which books are in the Torah(law) Pentateuch- Genisis, Exodus, Leviticus, Numbers, Duteronomy
  18. The Philistines are plagued with Hemorrhoids from storing the Arc of the Covenant
  19. How did Zeus break/outsmart the cycle of death of sons adn fathers? He ate Metis
  20. What are the four Viconian stages? Gods, Heros, Men, Chaos

Classmates blog sites

Linda Sexson: Women in the Bible

I really enjoyed Linda's visit. I learned so much from her lecture. Here are some of my notes.

We discussed Judges 19, "The Levite's Concubine"

Concubine means secondary marriage; she has wifely status

Story begins at the daughter's father's house. The husband comes for her, and the father invites him to eat and drink. The husband stays for days, and he finally leaves with his wife. But they have a late start, and they find themselves in a strange place. An old man takes them in. The city dwellers find out and want to rape the levite because they believe that treating men like women will keep outsiders out. The theme of hospitality here is that the host does not want to dishonor his male guest, so instead they offer the concubine. This is the theme that hospitality is more important than a woman's life. The men have their way with her all night, and in the morning the husband finds her with her hands across the threshold of the door. She is dead, and he cuts up her body and distributes the bodyparts as a remembrance that this should never happen again. This is an example of the cultural shift from patrilocal to virilocal marriages.

Judges 5-

Song of Deborah, she was a judge. Judges have capacity to know the will of God. The judge is the interpreter/mediator/oracle. Deborah goes to battle. Jael (Kenite) has her own tent on the Hebrew side. Sisera is the opposing general who comes into her tent, she tricks him into getting drunk and drives a tent peg through his head, which is representative of the reverse of rape. She has defeated the enemy. Sisera's mother awaits his victorious arrival her wise women, or attendants, promise will come home full of the bounty of war, carrying fabric adn maidens.

Deception is a theme I have noticed repeatedly in Classical and Biblical tradition. Alcohol is often used to dull the wits of the victim in both. I think the lesson is to enjoy alcohol in moderation. Don't get plowed with people you don't know.

Laban's household gods, or teraphim-
  • may have needed them to concieve
  • may be deeds to land
  • makes everyone laugh

The Ten Commandments is also called the Decalogue. The two laws are worship adn the struggle of monotheism, and social laws.

More notes on test 2

1 Which of the canonized gospels was written first? Mark

2 What is a good adjective to describe the community (pals) of Jesus? Esoteric(inside, private, mysterious, enigmatic) because he spoke to the rest of the world in parables, but explained everything to his disciples

3. the naked man...mystery religion, when people are initiated into a mysterious group

4 Why does the Earth have seasons? The story of Persephone and Demeter

5 According to Frye, what are the four levels of the axis mundi? heaven, paradise, earth, hell

6 According to Black Elk, where is the center of the world? Right where you're standing or Mt Harney

7. What are the three synoptic gospels? Matthew, Mark, Luke

8. What word does Mark use 42 times? Immediately

9. Who were the Eumenides before? Furies (harpies)

10. Why do we suffer? A. So the bards will sing about us B. Because you didn't go to class yesterday morning C. So we can learn truth D. Because we did something wrong. Which answer is Homeric? (A) Which answer is from the Orestia? (C) Which answer is from Job? (D) Which answer was originated by the English 212 class? (B)

12. What is the Greek word for justice? Dike

13. If the second best thing is to die, what is the best thing? To never have been born- view of tragedy)

14. Where is "Remember your creator at the time of your death" from? Ecclesiastes chp. 12.

15. Why is John not part of the synoptic gospels? Because he spiritulizes Jesus

16. What two things were the prophets most concerned with?--exclusive worship of YHWH--social justice

17. Why are the gospels not a source for historical facts? They are more concerned with telling the good news in a kerygmatic way. they are an evolution of prophecy

18. Where do the words testament and testimony come from? In the Biblical tradition (genesis) a witness was called upon to place his hands on the other man's genitals when swearing an oath or promise

19. What is the message of the New Testament? Love your enemy

20. By what title did Jesus call the Old Testament and who did he quote most often? "Law and Prophets" and Isaiah

21. What are the two types of wisdom?--Polonian, conventional--Hamletian, speculative, pessimistic

22. What is the precedent behind every action, according to Calasso? myth

23. What is the Apocalypse? The unveiling of a new order of seeing the world

24. Hubris: arrogance against the gods--Prometheus is the ultimate figure of defiance to the gods--Job is the ultimate figure of submission and repentance to god

25. What were the three parts of the Greek code of hospitality?--Revere the gods--Revere your parents--Revere strangers

26. Who did Agamemnon sacrifice- Iphigenia

Islam- peace and submission

Final test material

-group presentations

-individual presentations

-Calasso chapter 12

-7 Stages of the Bible according to Northrop Frye

Here are my notes on individual presentations from Friday

1. Aspen started with a math problem: 12 months in a year minus 3 months of winter equal 9 months, which is the time of pregnancy. She used this as proof for the equation of woman=nature=garden and the story of Persephone who ate pomegranite seeds and got pregnant. She also used the Bible book Song of Solomon, where a woman comes into fertility just as the garden comes into its natural fertility. This is why women are fickle and overly emotional, or constantly changing.

2. Maggi's presentation was about knowledge in the Bible. "Read my paper to find out!" okay

3. Claire said she loves reading about women in the Bible, especially Ruth because that was her Grandma's name. She showed the class a slide show of pictures and sayingsfrom the book of Ruth.

4. Serena played a fill in the blank game to illustrate the negative way men treat women in the Bible

5. Acadia talked about parables and that they "turn our expectations upside down." She said that there are "parable-type moments" in everyone's life when the exact opposite of what we expect to happen happens.

6. Ruth's "old lady name" has bothered her for years until she read the story of Ruth in this class and began to appreciate it.

7. Abdul is an exchange student, and this was the first time reading this kind of lit. He thought the Classical tradition was all about imagination, and that the Biblical tradition is similar to the Koranic tradition of "the revealed word of God."

8. Chrissie did a displacement of the story of Esther, which she considered close to our modern TV show "The Bachelor." God should be number one, screw material goods.

10. Kelly discussed memorization of biblical passages and the techniques used.

11. Laura wrote her paper on the reasons we may believe more in biblical traditions than clssical.

12. Rachel has a conservative and a liberal parent. Whe studied the effects of fear.

13. John tackled the political and social problem that women are still treated unequally and quoted Corinthians

14. Collin quoted page 243 in Calasso about time and light.

15. Jillian wrote wrote a very person essay concerning her faith. Jillian said that the story she saw as the best example of good faith is that of Shadrach, Meshach, and Abednego which helped her realize the importance of her faith.

The Hidden Book in the Bible

The title of this book caught my fancy right away. It is so amazing to me that there is still so much mystery surrounding the Bible. Friedman makes some stunning observation of similarities. " Both J adn the Court History are about families, and the plots of both depend on chains of deceptions and recompense that run through those families. Both have wise, controlling females acting within a patriarchal structure. Both have wronged females. Both have a woman named Tamar. Both have a woman called Bathsheba (or Bath-shua). Both have openly imperfect heroes. David, like Jacob, has twelve sons inJerusalem. Freudian literary analysis also reveals a range of similarities between these two groups of stories-relations of fathers and sons, sibling rivalries, powerful mothers developed outwardly as relatively minor characters-in a concentration found nowhere else in the Bible," (9). I think he makes a great argument and is very persuasive because he looks at all sides. "In the past, we have explained such parallels by saying that one author imitated another, or that one author was influenced by the actual history reflected in the other story, or that both authors used common formulas from old oral traditions, or that an editor reconciled the two stories. But none of these solutions will work when we take all of teh other evidence into account as well. All five of these sister stories were part of a continuous, connected history. And that history repeatedly used words and phrases that occurred nowhere else," (19). I am beginning to see a pattern that repetition is very important, and as Dr. Sexson mentioned the first day of class, "REPETITION IS GOOD."

Further I found the part "About the Author" provacative. His description is very specific except when it comes to sex of the author. The idea that it may have been a woman is so controversial and in my opinion awesome.

But getting to the J story itself, it is interesting to see what has theoretically been inserted, and what the gaps, or lacunae, are. For instance, I will list the parts that are excluded from the J story that are present in the Bible now. In Genesis, Joseph's birth is the only son of Jacob that is mentioned. However, Joseph's story of dream interpretation and his rise from prison to power is not mentioned. Another is that Jacob's death is not recorded.

Robert Calasso: The Marriage of Cadmus and Harmony

This semester we have focused on the tensions between classical and Biblical literature, but one similarity I noticed was the importance of geneology. I liked Calasso's style, for example his use of "But how did it all begin?" For me, this created a sense that the beginning is uncertain just like the future. It also made me feel a connection, like all the stories create a kind-of spiderweb. Once the web is made it is difficult to tell where it began, but I don't think its impossible. "Mythical figures live many lives, die many deaths, and in this they differ from the characters we find in novels, who can never go beyond the single gesture. But in each of these lives and deaths all the others are present, and we can hear their echo. Only when we become aware of a sudden consistency between imncompatibles can we say we have crossed the threshold of myth," (22). This brought me back to Frye. "There is one conciousness that subjects itself to the text and understands, and another that, so to speak, overstands." It also makes me think of the intro to Harper Collins; in order to understand the Bible readers must sense the peculiarity and integrity of the world in the Bible and realize the multiple worlds of meaning that these texts can reveal. Interesting stuff. There are somany directions of study on this subject it is almost, well, it is, overwhelming. I haven't studied much mythology, so the names and background are intimidating to me. I did enjoy the read, though, and I found some charts that helped me map out the lineages.

Monday, December 12, 2005

My brain has been FRYED

This is definately a book that deserves my second reading. I have to admit, I had to force my way through it because so much of it was over my head, it would have taken me more hours than I have time in the day for to fully understand everything he says. I thought that the first chapter was incredibly boring, but I was more interested in the second chapter. "Sequence and Mode" discusses the essence of language and how it is interpreted. "May I begin where I have so often begun, with the fact that when we read (or otherwise examine) a verbal structure, our attention is going in two directions at once. One direction is centipetal, trying to make sense of the words we are reading: the other is centrifugal, gathering up from memory the conventional meanings of teh words used in the world of language outside the work being read," (3). He further catagorizes language into four styles.

The first is descriptive, "The prestige of the words truth and facts have caused the descriptive mode of writing to be regarded as the most fundamental and essential mode of all, and the one that underlies all the others in hierarchical arrangements. The descriptive is the traditional literal meaning in which words have the function of transmitting the non-verbal," (5). This kind of language is like a newspaper, dictionary, or everyday verbal communication. "Short term descriptive statements have probably formed the bulk of human communication from the beginning of time," (7). It is used to literally depict reality. "The descriptive style minimizes the aspects of writing that call attention to the relations among the words, to what is peculiary verbal, or, in vulgar speech, "merely verbal." Abiguity, pun, multiple meanings within the same word, are avoided: nouns and verbs, at least ideally, have one meaning each, the one suggested by their relevance to the subject the book deals with. Figures of speech, metaphors and the like, are avoided also, except as examples or illustrations. The overriding criterion of descriptive writing is, speaking practically, objective truth," (5). "Descriptive writing, in contrast, attempts to escape from argument," (11).

The second mode is conceptual or dialectic. It differs from descriptive because "In conceptual writing the emphasis is on the power of words to co-ordinate verbal elements," (9). "The conceptual writer, like the descriptive one, is searching for whatever objective truth words can give him, and he is still appealing to the conscious mind and its sense of objectivity. But he is searching for it within the verbal order he is constructing, and this shows itself in an intense tightening up of the narrative movement.....The narrative becomes an argument," (9). This mode uses logic to make the reader think. "Two features of such writing may become, not a mere obstacle to meaning, but a positive and constructive force," and "when the relation to the concrete seems uncertain, conceptual writing is sometimes called "speculative," (10). This is theoretical writing.

The third mode is persuasive. The objective is to use the emotion of the writer and the audience to create action from the reader's reaction. It is also called rhetorical or ideologcial language. Frye uses Aristotle as an example. He refers to rhetoric as oratory. "This points to the fact that in oratory there must be a strong emphasis on figurative or purely verbal language, metaphor, allegory, simile, antithesis, and above all repetition," (17).

During this chapter, Frye lists his seven species of myth that "express the human bewilderment about why we are here adn where we are going, and include the myths of creation, of fall, of exodus and migration, of the destruction of teh human race in the past (deluge myths) or the future (apocalyptic myths), of redemption in some phase of life during or after this one, however "after" is interpreted. Such myths outline, as broadly as words can do, humanity's vision of its nature and destiny, its place in the universe, its sense both of inclusion in and exclusion from an infinitely bigger order," (23). The fourth mode of language is kyragmatic, or mythic and literary. There is no division between emotion and intellect.

In chapter II, "Concern and Myth," Frye explains how mythic and literary language is a social function. "Primary concerns may be considered in four main areas: food and drink, along with related bodily needs; sex; property (i.e. money, possessions, shelter, clothing, and everything that constitutes property in the sense of what is "proper" to one's life); liberty of movement. The general object of primary concern is expressed in teh Biblical phrase "life more abundantly," (42).

One quote that particularly interested me is on page 43. "All through history secondary concerns have taken precedence over primary ones. We want to live, but we go to war; we want freedom, but permit, in varying degrees of complacency, an immense amount of exploitation, of ourselves as well as of others; we want happiness, but allow most of our lives to go to waste." I liked this because it really sums up the reality of human folly and how ironically we live our lives. He continues by saying that we must realize that some primaries must take precedence or it will be the fall of mankind.

In chapter three, Frye discusses the psycological aspects of kerygmatic language. Kerygmatic means it is pertaining to preaching or gospel, such as the word of God. He compares Gods to metaphors that personify natural occurances like Zues being the God of lightning and Apollo being associated with the sun. These create individual ways of understanding yet are somehow unified. On page 83, Frye says "There is one conciousness that subjects itself to the text and understands, and another that, so to speak, overstands." This made me look at the role of the reader, and ultimately how my brain responds to text. To me, this is like when I read a whole page and not remember anything I have read. I am reading the words, but I am not understanding what is read.

Documentary Hypothesis:

First associated with the name of the German Protestant scholar Julius Wellhausen, the idea that there were multiple authors in the Bible; J, E, P,R, and D. Skepticism follows this hypothesis for two reasons, according to harper collins. First, some believe that the importance of oral tradition adn memory to transmit in ancient societies is not receiving enough credit, and second, ancient writers had stylistic conventions and inventions which were very different from the expectations of modern print-based intellectual culture. "The response to teh first of these concerns was the attempt to investigate characteristics of oral folklore taht might be comparable to the lore of ancient Israel lying behind the written documents we possess. By studying patterns of speech often repeated in various texts and by comparing these with simiar patterns found in neighboring cultures, "form critics" undertook to discover the typical settings in teh life of the community in which each "form" or pattern was characteristically used. By further analyzing variations in that form in other texts, they tried further to reconstruct a "history of forms" or "history of traditions." For example, one might seek to show how a maxim or a style of central legal codes and, again, how it might have become a metaphor in prophetic speech to describe God's "case" against the whole people." It continues with some interesting information about oral cultures and why and when they disappeared. "Furthermore, many readers felt that the attempts to distinguish separate sources adn the early, analytic kind of form criticism tended to dissolve the larger units of the text into unrelated fragments. They sensed that these results obscured the unique literary qualities are produced by the interplay between just those "doublets" and dissonant elements that had set the critics looking for earlier sources or embedded forms."

Here is a sweet table I found that illustrates the distinctions between the authors.

J (Jahwist)
  • stress on Judah
  • stresses on leaders anthromorphic speech about God
  • God walks and talks with us
  • God is YHWH
  • uses "Sinai"

E ('Elohist)

  • stress on northern Israel
  • stresses the prophetic
  • refined speech about God
  • God speaks in dreams
  • God is 'Eloim (until Ex. 3)
  • Sinai is "Horeb"

P (Priestly)

  • stress on Judah
  • stresses the cultic
  • majestic speech about God
  • cultic approach to God
  • God is 'Elohim (until Ex. 3)
  • has geneologies and lists

D (Deuteronomist)

  • stress on central shrine
  • stresses fidelity to Jerusalem
  • speech recalling God's work
  • moralistic approach
  • God is YHWH
  • has long sermons

This subject really fascinated me because I had never really thought about who the author of the Bible was. I think that this would be so cool to study because you would really have to get into the text and history of the past. One would have to be quite educated to take on a task like this.


An overview of Genesis (also means beginning):

1) The primordial history chapters 1-11
2) Abraham cycle 12-25.18
3) Jacob cycle 25.19-36.43
4) Saga of Joseph and his brothers 37-50

-Six days of Creation and the Sabbath-

"In the beginning..."God creates everything by saying "Let there be..." or just "Let the..."

Order of creation in chapter 1-2 is light and day, sky, earth and seas with vegetation, sun and moon, sea monsters and birds, animals and humans "male and female he created them." He gave the humans dominion over everything that has the breath of life, "and he rested on the seventh day from all the work that he had done." This became the hallowed day of rest.

It is curious that the order of creation here is similar to the modern theory of evolution; vegetation, sea creatures, fish, birds, animals, and humans.

-The Garden of Eden-

This is where the book of J is believed to begin, and the order of creation differs. It is a more personal account of God because it illustrates him as being on the earth physically breathing life into the nostrils of mankind. It is more in detail and from a human's perspective. The order of creation is earth and heavens with an underground stream, man, the garden, vegetation, all living creatures, and woman from one of the man's ribs.

-Expulsion from the Garden-

The serpant comes to tempt the humans to eat from the forbidden tree of the knowledge of good and evil. The woman is first to eat from it, but the man also ate. Then they realized they were naked and made clothes from fig leaves. God came and they admitted their sin, but the man blamed the woman who rebuted that the serpant tricked her. God curses them and makes them mortal.

-Cain Murders Abel-

The woman is now referred to as Eve, the mother of Cain and Able, and man is now Adam. "Abel was a keeper of sheep, and Cain a tiller of the ground." The Lord favored Abel's offering, and Abel is angry. The Lord tells him to master the desire to sin, but instead Abel lures Cain out to a field and kills him. He lies to the Lord when asked of Abel's whereabouts, and the Lord makes Cain a "fugitive and a wanderer on the earth." He protects his life with the warning that anyone who kills Cain will suffer sevenfold. God puts the mark on Cain who settles east of Eden in Nod.

-Beginnings of Civilization-

Cain marries and has a son, Enoch, which is also the name of the city they create. There is then a list of decendents. Adam and Eve have another son Seth who had a son Enosh. "At that time people began to invoke the name of the Lord."

-From Adam to Noah-

"This is the list of the descendants of Adam." Everyone lives to be incredibly old. I find it interesting that there is another Enoch born from Adams bloodline. The last on the list is Noah who "became the father of Shem, Ham, and Japheth." Noah is cursed to be the relief for the people.

-The Wickedness of Humankind-

Daughters begin to be born and taken as wives, so the population grows rapidly. God gives an age limit of 120 years, and he noticed the wickedness of the people. "I will blot out from the earth the human beings I have created-people together with animals and creeping things adn birds of the air, for I am sorry that I have made them." But Noah finds favor in the Lord's eyes.


I am going to be very brief for the rest of the summaries

-The Command to Build an Ark-

Noah builds the ark and God creates a covenant with him to save his family and two, one of each sex, of every living thing on his ark. Noah obeyed everything.

-The Great Flood-

Noah gets everybody on the ark, and the flood came for forty days and forty nights.

-The Flood Subsides-

-God's Resolve Not to Destroy-

Noah builds an alter for the Lord and made offerings to him. God promises "I will never again curse the ground because of humankind."

-The Covenant with Noah-

God blesses Noah and his sons and gives them everything. They are to be fruitful and multiply but never eat flesh with life, or blood. The covenant is God's promise to never kill the earth with water again and is represented by a rainbow.

Then comes the list of Noah's descendents which nations then descend from. Geneology is very important to document in this book. The Lord scatters the people so to complicate the language. Then there are geneologies of Shem and Terah. Terah was the father of Abra whose brother was the father of Lot. The Lord makes a deal with Abram that if he goes where God asks, he and the nation he creates will be blessed. Abram goes. There is a famine so Abram goes to Egypt with his wife, Sarai. He tells her to say she is his sister, not wife, in order to not be killed. The Pharaoh takes her because she is beautiful and the Lord afflicts the Pharaoh's house with plagues. Sarai is returned to Abram. Abram left Egypt with his wife and Lot. They returned to Bethe, but there was not enough land to sustain both families, so Abram tells Lot to leave. Lot goes to the plain of the Jordan river eastward by Sodom, and Abram in Canaan. The Lord gives the land to Abram and promises him a large family.


Sodom and Gomorrah's enemies rebelled and took all goods, including Lot. Abram heard and gathered forces to reclaim the goods and Lot with success. Abram is blessed by Melchizedek, the King of Salem for his success. Abram refuses to take anything from him in return on the advice of God.

God makes a covenant with Abram in a vision and promises him descendants. Abram lays with a slave girl because Sarai insists since she cannot bear children. But she is angry when the girl conceived, so she treats her badly forcing the girl to run away. An angel finds her and tells her to return, and the Lord tells her to name the child, Ishmael. God makes another covenant with Abram that all his sons shall be circumcised when eight days old. Then he blesses Sarai and calls her Sarah. God says she will have a child and they both laugh at this. The son is born and named Isaac, which was the will of God. He is also blessed with being fruitful and numerous.

God is going to rid the earth of Sodom and Gomorrah because they are filled with evil people. Abram pleads him not to by arguing there may be good people there. God agrees not to destroy it for the sake of ten righteous men. Two angels came to Sodom and met Lot. He invites them to stay the night, and they agree. The men from the city gather aroung and yell for Lot to bring them out 'so that we may know them.' Lot begs them to reconsider this wickedness and he offers his two virgin daughters. The men turn then against Lot, but the angels, disguised as men, saved him. They told Lot to gather the good people and get out of the city because the Lord was going to destroy it. He doesn't do this in time, so the angels drug him and his wife and daughters out and told them to flee for their lives without looking back. Lot's wife did and became a pillar of salt. The cities were destroyed with sulfer and fire. Lot settled in a cave with his daughters who worried they were never going to be with a man. They agreed to get Lot drunk and each take turn laying with him. They do this and bear children Moab, the ancestor of the Moabites, and Ben-ammi, the ancestor to the Ammonites.

Isaac is born to Sarah and Abraham and he was circumcised when he was eight days old. Sarah commands Abraham to banish the slave-girl and her child, and God tells him to do as his wife says. A nation is promised to Hagar as well. She sends him out to the wilderness, and God helps him to grow. He gets a wife.

Abram lives in teh Philistines, and makes a covenant with Abimelech so his armies will leave.

God tests Abrahams loyalty by asking him to sacrifice his only son Isaac, but right when he is about to God tells him not to. Sarah dies and is buried. Isaac marries Rebekah. Abraham remarries Keturah and has more sons. Abraham dies and is buried in a cave with Sarah. Ishmael's descendents are listed. Twins Esau and Jacob are born from Isaac. Esau is the oldest and very hairy. He was a hunter, and Jacob was a quiet man. isaac loved Esau, but Rebekah loved Jacob. Jacob makes Esau sell him his birthright. Isaac settled in Gerar and the story of Abram and Sarai is repeated. Isaac lies and says his wife is his sister. He is granted land and safe passage but is so successful he is asked to leave. He returns to the land of Abraham and digs up teh old wells. The herders fought against him, and the Lord came to Isaac and spoke. He blesses him adn Isaac builds and alter. Esau marries a Hittite Judith, and is trouble for Isaac and Rebekah. Isaac blesses Jacob instead of Esau because Rebekah and Jacob tricked Isaac into thinking he was blessing Esau. His blessing could not be revoked. Esau is pissed and wants to kill Jacob. Rebekah tells Jacob and advises him to go stay with her brother Laban. Isaac blesses Jacob. Rebekah commands him not to marry a Hittite, and Isaac commands him not to marry a Canaanite. Esau marries Ishmael's daughter because she was a Canaanite and it displeased his father.

Jacob has a dream that made him realize the power of god was in the land, so he named it Bethel and made a pillar. Jacob meets Rachel, the daughter of Laban. Laban agrees to give her to him for seven years of service, but at the end of teh seven years he is tricked into marrying Leah, Rachel's older sister. He serve Laban for seven more years to finally marry his love, Rachel. Leah bore Jacob many children, and so did Bilhah and Zilpah. Rachel was very upset, and then God remembered Rachel. She named her son Joseph. Jacob prospers at Laban's expense and asks to leave. He has also made Laban a rich man. Laban's sons were mad that Jacob was the reason their father had anything and has gained wealth from their father. Jacob decides to leave with his family and flocks. Laban catches up, and wants his idols back. Jacob does not know that Rachel has stole them, and when he searches for them, she sits on them and claims she cannot get up because the way of the woman is upon her. Laban leaves empty handed. Jacob and Laban make a covenant and Laban goes home.

Jacob wants to appease Esau and sends him presents. becasue Esau sends message that he is coming with four hundred men, and Jacob is afraid. Jacob leaves and crosses a river where a man fights with him. Jacob does not give in and the man hit on the hip socket. The man gives Jacob a new name of Israel. I think the man is God.

Jacob and Esau meet. Esau embraces him with a kiss and they wept together. Jacob reaches Shecem adn the daughter of Leah, Dinah, is raped. The prince loved her, and wanted her to be his wife. Dinah's brothers were not happy about the rape. The prince agreed to circumcise all the men of the city, and when they were still healing, Dinah's brothers avenge their sister and kill all the men in the city. Jacob returns to Bethel and Rachel dies while giving birth to Benjamin. Isaac dies and Jacob and Esau bury him. Then Esau's descendents are listed and teh clans and kings of Edom that they made.

Joseph dreams of greatness, and his brothers hate him. They want to kill him, but Reuben talks them out of it and suggests faking his death, and Judah wants to sell him which is what they did. They tore his robes and soaked them in blood adn brought them to their father who morned for many days.

Judah marries Tamar and has kids. One of the sons dies, and Judah tells his other son to take the dead man's wife. He refused to fertilize her, and the Lord was not pleased and put him to death. He told Tamar to be a widow in her father's house until Shelah grows up. Judah's wife dies, and he goes to sheer sheep. Tamar finds out where he is going and dresses up in a veil. Judah sees her and thinks she is a prostitute and sleeps with her. Judah tries to find her and no one knows anything about her. Judah finds out, and she gives birth to twins, Perez and Zerah.

Joseph worked for a potiphar whose wife liked Joseph because he was handsome and good-looking. He refused her, so she made accusations that he tried to rape her. He was taken to prison. The Pharaoh finds out Joseph can interpret dreams and releases him from prison to interpret for him. Joseph rises to power, and one day his brothers come to Egypt in search of grain. Joseph wants all the brothers there, so they go and bring Benjamin whose safety Jacob leaves Judah responsible for. When they are all together, Joseph reveals his identity and returns home to a very happy Jacob. Jacob brings his family to Egyp adn settles in Goshen. There is a famine in Egypt adn Jacob blesses Joseph's sons and dies. Joseph forgives his brothers. Genesis ends with the death of Joseph.

Intro to Harpers Notes:

1) The New Revised Standard Version is the King James Version of 1611
2) Why was this version selected?
A) the translation is "as literal as possible" and uses the recurrence of certain key words
B) designed to be as "inclusive as possible" in two ways
-it includes most compleate range of biblical books representing the several different canons of scripture than any other English version
-it avoids language that might inappropriately suggest limits of gender
3) In order to understand the Bible readers must sense the peculiarity and integrity of the world in the Bible and realize the multiple worlds of meaning that these texts can reveal
4) "The history of the biblical writings is further complicated by the fact that some of these books speak of still earlier times, before any of them were written. What were the sources for the pictures of the ancient days that these writers passed on?"
5) Scholars try to find "seams" in the text that represent changes in author or a place where older documents had been inserted or two versions of a story had been joined together. These seams are detected by the differences in style, language, or ideas. For example, we talked about the different names of God in different parts of the Bible.
6) There are three major compositions that extend across multiple books.
First, the Pentateuch (a Greek word for five scrolls) or Torah (Hebrew for teaching): Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The second narrative are the books of "Joshua, Judges, Samuel, and Kings and is called the "Deuteronomistic History" because its understanding of the Mosaic covenant and Israel's obligations under it are those expounded in Deuteronomy. The history of Isral's mational life down to the Babylonian exile is explained and judged according to the degree to which each generation, particularly the monarchs of Israel and of the divided kingdoms of Israel and Judah, abided by the laws of Deuteronomy." "The third major composition presents the same history related in the Deuteronomistic account, though from a quite different point of view, and extends it to include the restoration of Israel as a subject people under the Persian Empire. This composition comprises the books of 1 and 2 Chronicles, Ezra, and Nehemiah. Its unknown author is often called "the Chronicler," though we cannot be certain that a single person was responsible for the composition." Some other narratives have also been isolated in addition that may have existed on their own and were added to the larger narratives later.

I found the Intro very interesting because I am very new to the Bible. Its cultural value alone fascinates me as a representation of ancient times, which we still know so little about. Literature is awsome in that way because many times it is the only representation available, and it can be so much more descriptive and specific than art, ruins, or other artifacts. The documentary hypothesis was really interesting because this whole time, I never knew who wrote it. I guess I assumed it was either Jesus or the person the book was named after.

Sunday, September 25, 2005

I found the section in "Sequence and Mode" about the importance of the author interesting. He says on page 12, "The impersonal and objective quality of dialectical writing is an ideal, and a very important one at that, but the impersonal leaves out the personal, and one wonders if the personal can be left out indefinitely.....So the objective style of conceptual writing is started off by something more like a subjective desire or energy. This suggests that other factors are involved besides the logically impeccable construct." I am studying this concept in my Survey of Literary Criticism class. According to M.H. Abrams, there are four elements of literary criticism: World, Audience, Author, and Language. These must all be systematically taken into account in order to be considered scholarly literary criticism.

There are many theories about the importance of the author how the identity of the author impacts the text. Longinus believes that there are five sources of sublimity which, in my opinion, all relate to the author: (i) "the power to conceive great thoughts.....First then we must state where sublimity comes from: the orator must not have low or ignoble thoughts. Those whose thoughts and habits are trivial and servile all their lives cannot possibly produce anything admirable or worthy of eternity. Words will be great if thoughts are weighty." (ii) "strong and inspired emotion." (iii) "Certain kinds of figures. (These may be divided into figures of thought and figures of speech.)" (iv) "Noble diction. This has as subdivisions choice of words and the use of metaphorical and artificial language." and finally, (v) "dignified and elevated word arrangement." I think all of these reveal things about the identity of the author and the impact he/she has on the sublimity of the literature. What kind of person would have these thoughts and where did the emotion come from? Did education, social status, sex, ect. have any affect on the depth of emotion, kinds of figures, diction, or word arrangement?

There is one more quote from Longinus that I want to add, "This is the way of imitation and emulation of great writers of the past. Here too, my friend, is an aim to which we must hold fast. Many are possessed by a spirit not their own. It is like what we are told of the Pythia at Delphi: she is in contact with the tripod near the cleft in the ground which (so they say) exhales a divine vapour, and she is thereupon made pregnant by the supernatural power and forthwith prophesies as one inspired. Similarly, the genius of the ancients acts as a kind of oracular cavern, and effluences flow from it into the minds of their imitators. Even those previously not much inclined to prophesy become inspired and share the enthusiasm which comes from greatness of others." He continues to stress the imitation of earlier writers as a means to sublimity, such as Plato's competition with Homer. It makes me wonder what/who the Bible's authors studied and what culture influenced them. What inspired and motivated them to write and why did they feel compelled they were the right ones to do it?

Later on page 12, Frye continues this discussion on the author's identity, "There is an impersonal argument, an appeal to a consensus, and other marks of an intellectual honesty that has its own authority. Still, something is missing. In theory an argument would not depend for its validity on the person who advanced it: it would be the same argument no matter who worked it out. But nobody quite believes this: there is always some glimpse of relation to a personality." I think this is because once personality is given to the individual, there are naturally an implication within the writing. The reader must then sort through what personal bias the argument contains in order to find the truth.

I must admit that before this class I had read little of the Bible, and it was easy for me to read it, as a child and young adult, without pondering the identity of the author/s. Now, and especially after reading the intro to The Hidden Book in the Bible, I am beginning to become more and more intrigued with a text that I previously had little interest in. It amazes me that one of the oldest, most popular books of all time still contains so much mystery.