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Oscar Wilde's Salome and Andre Gide's Saul have been considered critically in the traditional contexts of authorial oeuvre, biography, or "thought." These plays have been treated with embarrassed respect, dealt with only because of the importance of their authors. That Wilde and Gide made use of biblical material seems to discomfit their critics; that they had done so at a time when biblical drama was prohibited has rarely been addressed. Traditional critical treatments seek to smooth over the plays' aberrant qualities. This study takes them seriously as aberrations and investigates Wilde's and Gide's claims that these plays are works of faith, by considering them as participating in the history of biblical drama.
Encyclopedic in scope and heroically audacious, The Novel: An Alternative History is the first attempt in over a century to tell the complete story of our most popular literary form. Contrary to conventional wisdom, the novel did not originate in 18th-century England, nor even with Don Quixote, but is coeval with civilization itself. After a pugnacious introduction, in which Moore defends innovative, demanding novelists against their conservative critics, the book relaxes into a world tour of the pre-modern novel, beginning in ancient Egypt and ending in 16th-century China, with many exotic ports-of-call: Greek romances; Roman satires; medieval Sanskrit novels narrated by parrots; Byzantine erotic thrillers; 5000-page Arabian adventure novels; Icelandic sagas; delicate Persian novels in verse; Japanese war stories; even Mayan graphic novels. Throughout, Moore celebrates the innovators in fiction, tracing a continuum between these pre-modern experimentalists and their postmodern progeny. Irreverent, iconoclastic, informative, entertaining-The Novel: An Alternative History is a landmark in literary criticism that will encourage readers to rethink the novel.
Throughout the nineteenth century, the performance of sacred drama on the English public stage was prohibited by law and custom left over from the Reformation: successive Examiners of Plays, under the control of the Lord Chamberlain's Office, censored and suppressed both devotional and blasphemous plays alike. Whilst the Biblical sublime found expression in the visual arts, the epic, and the oratorio, nineteenth-century spoken drama remained secular by force of precedent and law. The maintenance of this ban was underpinned by Protestant anxieties about bodily performance, impersonation, and the power of the image that persisted long after the Reformation, and that were in fact bolstered by the return of Catholicism to public prominence after the passage of the Catholic Relief Act in 1829 and the restoration of the Catholic Archbishoprics in 1850. But even as anti-Catholic prejudice at mid-century reached new heights, the turn towards medievalism in the visual arts, antiquarianism in literary history, and the 'popular' in constitutional reform placed England's pre- Reformation past at the centre of debates about the uses of the public stage and the functions of a truly national drama. This book explores the recovery of the texts of the extant mystery-play cycles undertaken by antiquarians in the early nineteenth century and the eventual return of sacred drama to English public theatres at the start of the twentieth century. Consequently, law, literature, politics, and theatre history are brought into conversation with one another in order to illuminate the history of sacred drama and Protestant ant-theatricalism in England in the long nineteenth-century.
Volume three contains an English translation of the commentary on Romans through Revelation. Hermann L. Strack and Paul Billerbeck's Commentary on the New Testament from the Talmud and Midrash is an important reference work for illustrating the concepts, theological background, and cultural assumptions of the New Testament. The commentary walks through each New Testament book verse by verse, referencing potentially illuminating passages from the Talmud and Midrash and providing easy access to the rich textual world of rabbinic material. Originally published between 1922 and 1928 as Kommentar zum Neuen Testament aus Talmud und Midrasch, Strack and Billerbeck's commentary has been unavailable in English until now. Translated by Joseph Longarino and edited by Jacob N. Cerone, this volume also includes an introduction by David Instone-Brewer.
In late nineteenth-century England, “mannish” women were considered socially deviant but not homosexual. A half-century later, such masculinity equaled lesbianism in the public imagination. How did this shift occur? Citizen, Invert, Queer illustrates that the equation of female masculinity with female homosexuality is a relatively recent phenomenon, a result of changes in national and racial as well as sexual discourses in early twentieth-century public culture.Incorporating cultural histories of prewar women’s suffrage debates, British sexology, women’s work on the home front during World War I, and discussions of interwar literary representations of female homosexuality, Deborah Cohler maps the emergence of lesbian representations in relation to the decline of empire and the rise of eugenics in England. Cohler integrates discussions of the histories of male and female same-sex erotics in her readings of New Woman, representations of male and female suffragists, wartime trials of pacifist novelists and seditious artists, and the interwar infamy of novels such as Radclyffe Hall’s The Well of Loneliness and Virginia Woolf’s Orlando.By examining the shifting intersections of nationalism and sexuality before, during, and after the Great War, this book illuminates profound transformations in our ideas about female homosexuality.
Although the root of the Hebrew name “Salome” is “peaceful”, the image spawned by the most famous woman to carry that name has been anything but peaceful. She and her story have long been linked to the beheading of John the Baptist, as described in the Gospels of Matthew and Mark, since Salome was the supposed catalyst for the prophet’s execution. This history of the myth of Salome describes the process by which that myth was created, the roles that art, literature, theology and music played in that creation, and how Salome’s image as evil varied from one period to another according to the prevailing cultural myths surrounding women. After setting forth the Biblical and historical origins of the Salome story, the book examines the major cultural, literary and artistic works which developed and propagated it, including those by Filippo Lippi, Rogier van der Weyden, Titian, Moreau, Beardsley, Mallarmé, Wilde and Richard Strauss.
Comprehensive volume of international research on the European reception of Oscar Wilde.
This book reads Oscar Wilde as a queer theorist and Wilfred Owen as his symbolic son. It centers on the concept of 'male procreation', or the generation of new ideas through an erotic but non-physical connection between two men, and it sees Owen as both a product and a continuation of this Wildean tradition.