eenvoudiger kan ik het dus eigenlijk niet zeggen


~*~

SOME
have presented
more critical feminist
descriptions of these late
female martyrologies is some detail
and thus have uncovered certain phenomena
that emblematize them. First of all, there
is the explicit thematization of sight
that is the center of the argument.

One of the striking features of
both Christian and Jewish
martyrologies is the
visual eroticism of
the experience as
represented by
the texts
...

SECOND,
there is the
collapsing of time
that the martyrdom text enacts.

Others have identified a desire to situate
contemporary readers/hearers in continuous relation
to events of the distant and more recent past in which divine
activity has touched human existence directly. They promise that the text
will create an intimacy between those who hear or read about it all later.

The writing is about bringing the reader into the event, and situating
that event within a continuous historical passage.

Some refer to this quite
inimitably as time
"concertinaed"
at a martyr's
shrine
...

THE
hagiographer was
recording the moments
when the seemingly extinct past
and the unimaginable distant future
had pressed into the present. Language
inscribed by history: explicitly treating the collapse
of time in the martyrology and in the midrash. The midrash
has powerful similarities to the martyrologies discussed: first, there is
the obvious and explicit eroticism of the experience of death projected for the martyr.

In the midrashic text, this is made palpable through the use of the Song of Songs
as its dominant intertext. Second, and equally striking, the midrash reproduces
what some remark as the explicit intent of the writers of martyrologies:
to render possible for readers to experience the erotic
intimacy with "G d", now lost, that those
martyrs once had, as well as to
experience a prophetic
or apocalyptic
moment
...

IN
our earlier
discussion of this text,
we have made this argument
for the Jewish martyrologies without
knowing anything at the time about Christian texts.

That which we have heard and have touched without hands
we proclaim also to you so those of you that were witnesses may recall
teh glory of the Lord and those that now learn of it through hearing may have fellowship
with the holy martyrs and, through them, with the Lord Christ Jesus.

As some so tellingly sum up: the recounting of Perpetua's (and
Saturus's) vision, and the eventual martyrdoms of all in their
party, are framed by a desire to situate contemporary
readers/hearers in continuous relation to events
of the distant and more recent past in which
divine activity has touched (our)
human existence
directly
...


THIS
is an
exact parallel to those
strategies of the midrashic martyrology,
which are to perform a collapse of time enabling
the hearers of the text to see and experience what the martyr
experienced of erotic connection with "G d". In the mydrashic text,
this is thematized via the verse of Psalms 48,
"THAT WHICH WE HAVE HEARD,
WE HAVE SEEN!"
GADOL YAHWEH UMHULAL MEOD BE'IR ELOHEINU HAR-KADSHO;
YEFEH NOF MESOS KAL-HA'ARETS HAR-TSION YARKETEI TSAFON KIRYAT MELECH RAV;
ELOHIM BEARMENOTEIHA NODA LEMISGAV; KI-HINEH HAMELACHIM NOADU AVRU
YACHDAW; HEMAH RA'U KEEN TAMAHU NIVHALU NECHPAZU; READAH
ACHAZATAM SHAM CHIL KAYOLEEDAH; BERUACH KADIM
TESHABEER ANIYOT TARSHISH; KA'ASHER
SHAMANU KEEN RA'IYNU BE'IR
YAHWEH TSVAOT BE'IR ELO-
HEINU ELOHIM YECHONNEH
AD-OLAM
SELAH
...

"allahu'akbar"
GROOT IS DE EEUWIGE,
hem komt alle lof toe: in de stad van onze g d,
op zijn heilge berg ~ schone hoogte, vreugde van heel de aarde,
Tsionsberg, flank op het noorden, zetel van de grote koning ~ in haar vesting
weet men: g d is onze burcht! Koningen sloten zich aaneen, samen trokken zij ten strijde.

Maar wat zij zagen, verbijsterde hen, verschrikt namen zij de vlucht. Een siddering greep hen daar aan,
zoals krampen een barende vrouw, zoals de oosterstorm inbeukt op schepen uit Tarsjiesj.
In de stad van de eeuwige heer aller machten en krachten, in de stad van onze g d,
hebben wij gezien wat wij hadden gehoord:
g d houdt haar voor eeuwig
in stand
...

IN
JOUW TEMPEL,
G D, GEDENKEN WIJ
JOUW BLIJKEN VAN TROUW.
ZOALS JOUW NAAM, O G D, ZO REIKT OOK
JOUW ROEM TOT AAN DE EINDEN DER AARDE, JOUW RECHTERHAND
IS VOL VAN GERECHTIGHEID. DE TSIONSBERG VERHEUGT ZICH, DE STEDEN VAN YEHOEDAH JUICHEN
OM JOUW RECHTVAARDIGE DADEN! GA ROND IN TSION, TREK EROMHEEN, TEL ZIJN TORENS.
BEZIE MET AANDACHT ZIJN MUREN, BEWONDER ZIJN VESTING EN
VERTEL AAN JE NAGESLACHT: zo is
g d, onze g d, nu
& altijd, hij is
het die ons
leidt voor
eeuwig
...
engel
22 dec 2009 - meld ongepast verhaal
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Profielfoto van Asih
Asih, man, 80 jaar
   
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