Biblical/Classical Literature - English 212

Sunday, December 11, 2005

Final Paper: Displaced Myth

Displaced Myth

“When we try to pick out anything by itself, we find it hitched to everything else in the Universe.”
- John Muir

As a sophomore in college I have come to the conclusion that by the time I graduate with a degree in English Literature I’ll be the best English Literature Trivial Pursuit player in the world (if there is such a thing, which I doubt) and that’s about it. Why do I study it then? Because I enjoy it, yes, but enjoying reading and literature definitely isn’t going to get me that house and car I need to have when I grow up. So I ask myself every day, why am I here? Why am I paying thousands of dollars a year to do something that may not pay me back? And every day, the answer escapes me. Then I was asked to write this paper and my thought process led me to something much more profound than “what I learned in English 212.”
“All literature is displaced myth,” has become a mantra running through my head in every one of Dr. Sexson’s classes. And although I am sure that I will never forget the saying, I never took the time to contemplate it’s exact meaning or impact on my life. After one of Dr. Sexson’s classes I went home to write a paper for American Literature and read Emerson’s The American Scholar. As I was reading, things started to click and I found the connection I had been subconsciously looking for. In his essay Emerson talks about the importance of books and says:
The scholar of the first age received into him the world around; brooded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him, life; it went out from him, truth…. It now endures, it now flies, it now inspires. Precisely in proportion to the depth of mind from which it issued, so high does it soar, so long does it sing.

This passage reminded me of the idea that all literature is displaced myth. Emerson seems to be accepting the same idea. He says that the world around the ancient scholars was taken in and “uttered again” to inspire others and be repeated for generations to come. The same idea is present in the classical Greek and biblical traditions. The world around the ancient Greeks and Israelites was accounted for and told so that it would never be forgotten. These ancient “scholars” represented their world so that it would inspire the world and scholars to come. All stories are a reflection or displacement of another, of the beginning of literature. I think that all literature is a reflection of the author’s surroundings and human relationships. And although all people are different, their interactions with each other are not.
As humans, we learn how to write and record our thoughts by reading and imitating the works of others. As Emerson said in his essay, “Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end, which all means go to effect? They are for nothing but to inspire.” We carry the practice of imitation through to our own writing by recording our experiences with others which have been repeated through each decade.
As I thought about this phenomena of repetition throughout the ages, I looked for it in my own life. When I was helping baby sit three young boys a few nights ago, they pleaded with me to watch Veggie Tales before they went to bed. I had never seen Veggie Tales before, so I agreed and was interested to see what it was. It turns out that Veggie Tales are a series of movies that use talking vegetables to tell biblical stories and teach lessons. This was obviously a very creative displacement of the biblical tradition. I realized that every story has some reference to something before it. Our British literature book constantly adds footnotes explaining the references made in the texts to ancient traditions. The stories of revenge like the Orestia and stories of helping others like those in Jesus’ parables are repeated over and over with only different characters and settings. Emerson says that the purpose of books is to inspire, but I think that it is the purpose of all literature to inspire. And it is the duty of all readers to take that inspiration and fly with it; to never question the limits of the imagination and to use the consistent themes present in all literature and portray them your own way. Every displacement is unique and yet every displacement carries a common thread. The displacement of myth was and is surrounding me in every creative aspect of my life.
So this brings me back to my original question. Why am I here studying literature? Why am I paying thousands of dollars a year to do something that may not pay me back? And maybe I have found part of the answer. In his essay, The American Scholar, Emerson says, “There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had wellnigh thought and said.” I also find this awe mixed with joy and surprise when I read something that triggers remembrance and repetition in my head. I realize the real importance of literature, to connect. Literature serves as a bridge that connects us all. I will never meet an ancient Greek or Biblical scholar, but I feel as if I know them. I understand the struggle of human relationships that every person must experience. I know the feelings and emotions that come with happiness and sadness. Although I will never know everyone in my world or even in my small state by name, I am connected with them through the words that flow through us all.

Wednesday, December 07, 2005

This is never going to end.........

Dr. Sexson asked us all to post a blog reporting a time when we thought, “this is never going to end.” Like others, I have had many of these experiences. One vivid memory of this happening is when I was in a car accident. As a sophomore in high school, I rolled my Toyota Tundra eight times off of the interstate. (To this day I am a horrible driver.) It was not during the wreck that I felt that time would not end, it was after. I still cannot believe that it was only an hour and a half from the time we wrecked until the time that I was at the hospital. Laying on a backboard (which are hard and totally uncomfortable) was traumatizing. I had no major injuries, but the constant comings and goings of people were a blur. Time seemed to slow and it seemed as if the relentless questions would never stop. I am sure that anyone who has been in the same situation will testify to some of the same feelings. Although many people have had these feelings of demonic time in situations where bad things happened to or around them, I think that this time can also be a happy time. For example, I think that being in love is one of those situations as corny as that sounds. I have vivid memories of falling in love and being ecstatic that this feeling, this moment would last forever. Like the first kiss, when you know it’s right and seems to last forever when it only happens for the briefest of seconds. And even now, I can remember that second like it was minutes or even hours. The “this is never going to end” feeling always ends but I don’t agree with the idea that it is demonic time. Demonic time, to me, is time in hell, terrible, everlasting time. And to me, falling in love and that first kiss is never terrible even though it may feel everlasting.

Another Calasso Lightbulb

Calasso pg. 243: “At a certain point in their history, when the palaces had been burned down, writing lost, gold become unobtainable – at a certain point in their history, about which we know very little, since it left us neither words nor monuments, the Greeks chose perfection as opposed to power. Power dreams of indefinite expansion, perfection cannot. The perfect is only one of the innumerable points in the process that is ceaselessly transforming existence. But this point has a hidden flaw, which terrifies the Greeks: the point of perfection is the moment that closes the circle, that brings death.”
I think that this is intriguing because I have to wonder why the Greeks chose perfection, which leads to death. Why not be content living on forever and choosing power. The answer to this question I don’t think will ever be know but I also think that it is something to ponder. In American society we seem to strive for perfection yet we never reach it. With each reach toward a perfect society, comes more corruption and debate. This makes me wonder if America somehow chose to release its power, would we be able to achieve perfection? Just something to think about………….

Friday, November 25, 2005

Class Notes 11/23/05

Quiz #2 Review

* Know information about each of the group presentations
CAVE – Maggie and Abdul
GARDEN – Allison
MOUNTAIN – Amy
FURNACE AND OVERALL NOTES – Mick
*Which of the gospels is earliest? Mark
* esoteric – describes Jesus and his disciples, means inside, private, mysterious
* naked man – Mark 14 suggests Christianity was a mystery religion
* According to Calasso, why does the earth have seasons? The story of Persephanie and Demeter
* What are the four levels of the Axis Mundi?
1. heaven
2. paradise
3. earth
4. hell
*According to Black Elk, where is the center of the earth? Wherever you happen to be standing at the moment.
* What are the three synoptic gospels? Matthew, Mark, Luke
* Why isn’t John? More spiritualized
* What word does Mark use 42 times in his gospel? Immediately
* What were the Eumenedies before? The furies
* Why do we suffer? Matching
Aeschylus = suffer into the truth
Homer = so bards can sing about us
Job = because you did something wrong
English 212 = because you didn’t go to class
* What is retributive justice? Justice for something you did wrong
* theodicy – justice of the gods
* what is preferable to death? To have never been born
* What view does the previous statement come from? Tragedy
* “Remember your creator in the days of your youth…” Ecclesiastes 12
* What were the prophets concerned with? Exclusive worship of YHWH and social justice
* Why is the gospel not historical evidence? Intended to be a kerygmatic testimonial
* Where does the word testimony come from? In the biblical tradition, a man would put his hand on another’s genitals and swear by them.
* What is the message of the New Testament? Live for others, not yourself – love thy enemy
* What title did Jesus use for the Old Testament and what book did he quote from most? Law and prophets, Isaiah
* What was Jesus’ most commonly used phrase? Kingdom of God
*What are the two types of wisdom literature? Polonian and Hamletian
* Why did the furies attack Orestes and not Clydemnestra? Blood crime
*What is the precedent behind all action? Myth
*What is the meaning of the word apocalypse? Unveiling or revealing of a new way of seeing
*hubris = extreme pride or arrogance
* What are the 3 things to revere in Greek religion? 1. gods 2. parents 3. stranger
* Who did Agamemnon sacrifice? Iphigenia
* What is the difference between Prometheus and Job? P was defiant, J was submissive

Class Notes 11/21/05

Harper Magazine study said that 70 percent of Christians polled said, “God helps those who help themselves,” is the message of the New Testament. This is wrong. The correct/real message is to, “Actively treat your neighbor as you would yourself,” or “Love thy enemy.”

Defining yourself by the things that you haven’t done is not the same as defining yourself by the things that you have done.
  • Ten commandments
Mostly do not murder, do not commit adultery, etc.
Proactive commandment – honor thy mother and thy father

Apocalypse is not pessimistic – catastrophic events are not mean to be taken literally in Revelation. Instead, Revelation is meant to be a new way of seeing, an unveiling of the truth
  • The book of Revelation is a book of variables, cryptic (needs to be read into), can be understood allegorically or numerically, etc.

Mark 13 – the Little Apocalypse
Theme focuses on the idea that the end of the world is imminent (coming soon)
Frye says that an apocalypse is a destruction of a way of seeing

Eschatology
Literal Eschatology – world will end at a certain time and place
Realized Eschatology – Everything is metaphor because you can easily be lost in the numerical

Wednesday, November 16, 2005

Class Notes 11/16/05

Parables
Expectations = when things seem familiar, ordinary, mundane
When expectations disrupted = unfamiliar, uncanny, sacred
New Testament
  • Accepted by some Jews and most Gentiles as the new sacred text

  • Christ means anointed one

  • 3 main parts to the bible
1. The Gospels (4 of them) = good news, narrative on the life, sayings, and claims about the meaning of Jesus
2. Epistles = letters written to an entire community, mostly from Paul
3. Apocalypse = book of Revelation, a new way of seeing
  • Prophets interested in two things
  1. exclusive worship of Yahweh

  2. social justice
  • With the Apocalypse comes 2 notions
1. end times
2. metaphorical language
  • Gospels
1. Mark (earliest)
2. Matthew *Matthew and Mark seem to have an esoteric view (insiders)
3. Luke *Mark, Matthew, Luck are the three synoptic gospels
4. John (latest, different view of Jesus)

Class Notes 11/14/05

*Have a question ready on Monday for Test #2

gospel = good news
Eschatology = consideration of the end times
Book of Job
Type A wisdom – “so true”
Type B wisdom – “how can that be true?”
Parable – attack on the structure of your expectations
Book of Job – metaphor of the oreo cookie
Job is actually not patient, demands to know why these things happen to him(ie Job 7:11)
God says Job’s 3 friends were wrong, he was right

Class Notes 11/9/05

Google and/or E-journal:
*comment on someone else’s displacement of the Oresteia

Calasso
Pg. 243, 273, 337, 359, 383, 387
Pg. 383 – Definition of Myth, myth is the precedent behind every action, “mythos” means story
Pg. 359 – Why we suffer, Helen says that we suffer so that someone may sing about us later
Deus ex machine – God from the machine
Ecclesiastes – wisdom, success is folly, futile

Tuesday, November 08, 2005

Practice of Wives

We were asked in class to look up the standards of the time during the Bible with reference to multiple wives and concubines. As I googled these terms, I found an informative site on concubines (posted in another post) and many biased, opinionated sites for or against polygamy. Many of these were using quotes from the Bible as reasons to support their case. It was very difficult to find a site that simply had information instead of an opinion, but I think that this one does a pretty good job. It helps explain the practices and how they were accepted in Hebrew times. Here is the link, hope it helps!
WARNING: This site talks about the different types of marriages and living arrangements in Hebrew times and today. Because of some beliefs, some of the views presented may be offensive to some individuals.
http://www.religioustolerance.org/mar_bibl.htm

Temple Prostitutes

Most of my Google searches on temple prostitutes brought up sites advocating for or against homosexuality. Since I do not have a definite stand on this and do not think it has a lot of relevance to Biblical and Classical Backgrounds to Literature, I decided not to pursue this topic. Instead I found two sites that contain some unbiased information on the temple prostitutes in Hebrew times and their roles. Although these sites are not a wealth of information, they do provide some help.
http://www.bibleresourcecenter.org
and
http://www.ivmdl.org/wil.cfm?study=128

Friedman Lightbulb

I have previously taken a course called Intro to the Hebrew Bible (Old Testament) and I would recommend it to anyone who was interested in the Biblical elements we talked about in class. It was great! Anyways, because I had previously taken this class, the Friedman book did not surprise or intrigue me as much as the others. But I do have a few things to say about it. I thought that the excerpt in the middle containing only the J text was wonderful. It was so much easier to read and understand the J writer when you did not have to pick him out from the others. One thing that I found interesting and new in the Introduction to the Friedman text was on pg. 47:
What the work does provide is a description of the personality or character of God….This conception of a God who is torn between justice and mercy informs the whole work. This is not the “Old Testament God of wrath” that people frequently (and erroneously) imagine. It is more a picture of a God who can get angry but not stay angry.
I think that this is interesting because even though I have taken Religious Studies classes in the past, I thought of the Old Testament God as a wrathful and angry one. When the J text is read in its entirety without the encroachment of the other writers, this view of a God that can “get angry but not stay angry” is really apparent. I think this different view of God could lead to a whole different perspective on the Old Testament and the stories presented there.

Class Notes 11/7/05

Wisdom Literature
Divides the world into two things or sets of people:
  1. Righteous, prudent person

  2. Wicked, foolish person
2 Types of Wisdom Literature
1. Polonius – Type A – proverbial, right vs. wrong
Retributive Justice – everyone who suffers did it to themselves, it is a result of something you did to yourself
  1. Hamlet – Type B – Ecclesiastes and Job, speculative and pessimistic

Class Notes 11/4/05

Google and/or E-journal:
*Read Wisdom Literature – Job and Ecclesiastes (all), Proverbs (browse)
*What is the difference in the articulation of Wisdom Literature?

Oresteia – The Eumenedies
Apollo and Furies are polar opposites
Apollo = light and harmonious music
Furies = darkness and death
Pg. 243 = “I have suffered into the truth.” – no truth is ever gained without suffering
En-theos = to be possessed by a god
Pietho = persuasion
Pg. 258 – Furies cannot haunt Clydemnestra because hers was not a blood crime
Pg. 260 – Apollo’s famous acquittal of Orestes crimes
Proverbs – Wisdom Literature
Polonian = traditional, practical experiences of wisdom sayings
Proverbs 8 – wisdom personified as female
2 Kinds of Wisdom Literature
1. traditional (Polonian)
2. speculative (Hamletian)

Thursday, November 03, 2005


Orestes judged by Athena, Apollo, and Furies Posted by Picasa

Gorgon, in Greek mythology, one of three monstrous daughters of the sea god Phorcys and his wife, Ceto. The Gorgons were terrifying, dragonlike creatures, covered with golden scales and having snakes for hair. They lived on the farthest side of the western ocean, shunned because their glance turned people to stone. Two of the Gorgons, Stheno and Euryale, were immortal; Medusa alone could be killed. The hero Perseus killed Medusa and brought back her head, with the help of the deities Hermes and Athena. From her blood sprang the winged horse Pegasus, her son by the god Poseidon.
Posted by Picasa

A Greco -Roman mythological creature with the lower body, wings and claws of a bird and the chest and head of a woman, often portrayed as very ugly and loathsome. Harpies were fierce, extremely ill tempered, and lived in an atmosphere of filth and stench, contaminating everything they came near. They are associated with the wind, ghosts , and the underworld. Their chief employer was Hades who sent them to bear away by force and bring to Tartarus those who were unwilling to die. But they also did vengeful errands-for the other gods.
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Three goddesses of vengeance: Tisiphone (avenger of murder), Megaera (the jealous) and Alecto (constant anger). They were also called the Daughters of the Night, but were actally the daughters of Uranus and Gaea. They are commonly known as the Furies. Without mercy, the Furies would punish all crime including the breaking of rules considering all aspects of society. They would strike the offenders with madness and never stopped following criminals. The worst of all crimes were patricide or matricide, and first and foremost, the Furies would punish this kind of crime. Horrible to look at, the Furies had snakes for hair and blood dripping from their eyes. They changed into the Eumenides, protectors of the suppliant, after Athena had made them merciful sparing Orestes, whom they had stalked for a long time after the murder of his mother and her lover.
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Class Notes 11/2/05

Google and/or E-journal:
*Google and give pictures of: 1. Furies 2. Harpies 3. Gorgons (3 groups of unpleasant mythological women)
*Fagles explanation of Furies pg. 73 – Intro

Oresteia
*Repetition of justice and being caught (noose, harness)
*Comparison of Orestes and Joseph – both dream interpreters and both do not reveal themselves immediately
*3 Main Commandments in Greek tradition
1. revere your gods
2. revere your parents
3. welcome strangers
*Suffering not eliminated in the play – we suffer into the truth
*Tragic sense of life recognizes that all life is suffering
*Greek word for justice is Dike
*Repetition of dogs, hounds
*Pg. 221 – what is the master plot of the play?
*Eumenedies = kindly ones, Furies turn into these

Class Notes 10/31/05

Google and/or E-journal:
*Look at Mick’s website for pictures of presentations
*Read the complete Oresteia

“There are no new stories, only different versions of old ones.” – MS

Oresteia
Eumenedies – the Furies become this in the last play
Marriage comes from the classical tradition
  • Zeus makes a contract with the feminine (Demeter) – uneasy contract
Harness, Yoke, Chain – metaphors of entrapment
  • Aeschylus uses the net as a metaphor for destiny, can we escape our destiny?
Pg. 161 = Clydemnestra makes a connection between how she feels killing Agamemnon and agriculture

Sunday, October 30, 2005

Calasso Lightbulb

On pg. 209 Calasso talks about the abduction of Kore by Hades and he uses the wisdom of Sophocles to make a point. Although I found this hard to follow at first, once I started thinking about it, it made sense.
Kore doesn’t just mean “girl,” but “pupil” too. And the pupil, as Socrates says to Alcibiades, “is the finest part of the eye,” not just because it is “the part which sees” but because it is the place where another person looking will find “the image of himself looking.” And if, as Socrates claims, the Delphic maxim, “Know thyself” can be understood only if translated as “Look at thyself,” then the pupil becomes the sole means of self knowledge.
I cannot do this quote justice by trying to explain it. I really, to tell you the truth, don’t know what there is to explain. I just find this reasoning fascinating and something worth thinking about for a minute.

Oresteia Response

I was reading Amy’s blog and I think that she posed a very important question about the Oresteia: if the Furies attack those who have committed blood crimes, why was Agamemnon not attacked for killing Iphigenia? Although there is no definitive answer to this question, I think that it comes down to the reason for murder. Instead of killing for revenge, as Clydemnestra and Orestes do, Agamemnon sacrificed his virgin daughter. Yes, it may have been in trickery (which is another matter entirely) but his murder was a sacrifice to the gods, not revenge. I think that this is the most important difference in the murders. Although they are sinister, ugly women, the Furies are associated with Hades and the gods. If Agamemnon was making a sacrifice to the gods, they would have no reason to attack him. They would have no reason to punish someone making a sacrifice to them. Also, Amy’s suggestion that it was a patriarchal society could have some influence over the outcome. The only problem that I see with this answer is that once Agamemnon is dead, Orestes is the new patriarch of the family and he is attacked by the Furies anyway.