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Le double sens de la mission de la Judith biblique dans l’interprétation giralducienne

100%
Modrzejewska K.
Academic Journal of Modern Philology
|
2020
|
vol. 9
339-346
EN
Jean Giraudoux in his version of the biblical myth recounting the heroic mission of Judith reveals the art of seducing Holofernes. Judith’s discovery of carnal pleasure complicates her return to the city because the two truths, that of the rabbis and that of Judith, are exposed to a confrontation.
2
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Éowyn and the Biblical Tradition of a Warrior Woman

100%
Filipczak D.
Text Matters: A Journal of Literature, Theory and Culture
|
2017
|
issue 7
405-415
EN
The article discusses the portrayal of Éowyn in Tolkien’s The Lord of the Rings in the light of the biblical tradition of the warrior woman. The author focuses on the scene in which Éowyn slays the Nazgûl Lord in the battle of the Pelennor Fields with the help of Meriadoc. This event is juxtaposed against the biblical descriptions of female warriors, in particular Jael and Judith. A detailed analysis of passages from the King James Bible and the Douay-Rheims Bible, with which Tolkien was familiar, allows the reader to detect numerous affinities between his vocabulary and imagery, and their biblical antecedents. Filipczak contends that, by defending the body of the dying Théoden, Éowyn defends the whole kingdom; her action can be interpreted in the light of The King’s Two Bodies by Ernst Kantorowicz. Her threat to the Ringraith (“I will smite you if you touch him”) makes use of the verb that can be found in the descriptions of Jael and Judith in the Protestant and Catholic Bibles respectively. Furthermore, Éowyn’s unique position as a mortal woman who achieves the impossible and thus fulfills the prophecy paves the way for a comparison with the Virgin Mary, whose Magnificat contains elements of “a holy-war song” which were suppressed by traditional interpretations. Consequently, the portrayal of Éowyn blends the features of Jael, Judith and Mary with allusions to St. Joan of Arc. Moreover, her act of slaying the Ringraith’s fell beast reinterprets the story of St. George and the dragon. Filipczak argues that Éowyn’s uniqueness is additionally emphasized because she acts out Gandalf’s words from Minas Tirith and sends the Nazgûl Lord into nothingness.
3
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Éowyn and the Biblical Tradition of a Warrior Woman

100%
Filipczak D.
Text Matters: A Journal of Literature, Theory and Culture
|
2017
|
issue 7
405-415
EN
The article discusses the portrayal of Éowyn in Tolkien’s The Lord of the Rings in the light of the biblical tradition of the warrior woman. The author focuses on the scene in which Éowyn slays the Nazgûl Lord in the battle of the Pelennor Fields with the help of Meriadoc. This event is juxtaposed against the biblical descriptions of female warriors, in particular Jael and Judith. A detailed analysis of passages from the King James Bible and the Douay-Rheims Bible, with which Tolkien was familiar, allows the reader to detect numerous affinities between his vocabulary and imagery, and their biblical antecedents. Filipczak contends that, by defending the body of the dying Théoden, Éowyn defends the whole kingdom; her action can be interpreted in the light of The King’s Two Bodies by Ernst Kantorowicz. Her threat to the Ringraith (“I will smite you if you touch him”) makes use of the verb that can be found in the descriptions of Jael and Judith in the Protestant and Catholic Bibles respectively. Furthermore, Éowyn’s unique position as a mortal woman who achieves the impossible and thus fulfills the prophecy paves the way for a comparison with the Virgin Mary, whose Magnificat contains elements of “a holy-war song” which were suppressed by traditional interpretations. Consequently, the portrayal of Éowyn blends the features of Jael, Judith and Mary with allusions to St. Joan of Arc. Moreover, her act of slaying the Ringraith’s fell beast reinterprets the story of St. George and the dragon. Filipczak argues that Éowyn’s uniqueness is additionally emphasized because she acts out Gandalf’s words from Minas Tirith and sends the Nazgûl Lord into nothingness.
4
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Relacions hipertextuals en Judit (1929), de Josep Maria de Sagarra

86%
Rosselló R. X.
Studia Romanica Posnaniensia
|
2021
|
vol. 48
|
issue 3
89-101
EN
This article is a monograph focusing on an analysis of the play Judit by Josep M. de Sagarra. The author’s only tragedy, and unique among his works, was first performed in Barcelona in 1929. It is a little-studied work, doubtless due to its lack of success with theatre audiences, although Sagarra himself had a high opinion of it. To carry out our analysis, we will make use of the analytic tools introduced by Gérard Genette in his Palimpsestes (1982) around hypertextuality and, more specifically, we will consider this work as a transformation of the biblical story, paying special attention to the new material Segarra brought to this text.
5
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Sylwetki kobiet w traktacie "O narodzinach i zgonach świętych ojców" Izydora z Sewilli

51%
Krynicka T.
Vox Patrum
|
2016
|
vol. 66
197-217
EN
Isidore’s treatise De ortu et obitu patrum (On the Lifes and Deathes of the Fathers) contains biographies of outstanding biblical figures from Adam to Titus. Among them there are four women, to which the bishop of Seville dedicates spe­cial chapters. These are Esther, Judith, John Baptist’s mother Elisabeth and Mary, Mother of Jesus. He also mentions 26 women while presenting famous biblical patriarchs, judges, kings and prophets. Mothers and grandmothers, sisters and daughters, wives and widows participate in different important biblical events, support men on their way to salvation, as well as lead them to the moral fall and suffer because of it. Except four above mentioned heroins, Isidore describes bibli­cal women very superficially, giving only those details of their lifes and characters that help him to introduce his male heroes. Although the erudite bishop admires the virtue both in men as well as in women and hates the sin regardless of the sin­ner’s sex, it seems that he considers the history of Salvation to be the history of relations between God and mankind represented first of all by a man. In Isidore’s feeling it is the latter who is responsible before the Lord not only for himself, but for the whole world and for a woman as well.
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