Aug 26, Brad Hodges rated it it was amazing. Harold Bloom is one of our foremost literary scholars, and wrote one of the best books on Shakespeare I've ever read, The Invention Of The Human, which posits that the Bard was about three-hundred years ahead of Freud.
William Shakespeare's Macbeth - Google книги
The book is very short and I read it in two sittings. Basically, it is a super-annotated version of the text. Bloom presents us with portions of the text I think it may Harold Bloom is one of our foremost literary scholars, and wrote one of the best books on Shakespeare I've ever read, The Invention Of The Human, which posits that the Bard was about three-hundred years ahead of Freud.
Bloom presents us with portions of the text I think it may be all there and then discusses it, giving us the meanings of certain words and expounding on what's going on. In some ways it's a high-toned version of Cliff's Notes. He who is really possessed by raging ambition beholds this its image, with joy; and if the hero perishes by his passion this is precisely the sharpest spice in the hot draught of this joy.
When discussing the murder of Macduff's family, Bloom writes: "In this drama of surpassing cruelties, the slaughter of Lady Macduff and her children has a unique dreadfulness. It is marked by a pathos unbearably poignant.
I have mentioned before the use of the words "milk" and "sleep," but Bloom notes that the word "time" is used 51 or 52 times he contradicts himself--some editing here would have helped , the words "blood or bloody" forty-one times, and "strange" twenty times. He also notes that the Hecate scene may have been written by Thomas Middleton it is almost always cut from productions. Bloom can also be funny.
That can seem a grim jest, yet it is veracious. Their passion for each other is absolute in every way, as much metaphysical as erotic.
The lust for power fuses with mutual desire and enhances the turbulence of their ecstasy. He closes the book thusly: "Something in us dies with Macbeth: call it ambition or the iniquity of an imagination that does not know how to stop. We cannot love him, since we are not Shakespeare, but absorbing him heightens our sense of being. Jeff rated it it was amazing May 18, Faiqa Mansab rated it really liked it Aug 26, Kayla rated it liked it Aug 07, Marcus rated it really liked it May 18, Jennifer rated it it was amazing Jul 31, Jeff Tyler rated it it was amazing May 08, DZMM added it Oct 14, Ariel Menche marked it as to-read Dec 10, Marianne marked it as to-read Jan 07, Katherine marked it as to-read Feb 13, Megan marked it as to-read Apr 06, Tamara added it Apr 08, Toby Sanders is currently reading it Apr 12, Warren Bingham is currently reading it Apr 19, Poppy is currently reading it Apr 26, Ralph Merle Stalder added it Apr 27, Edward O'Neill is currently reading it May 17, Susan Holly is currently reading it Jun 02, John Smith marked it as to-read Jun 24, Jonathan marked it as to-read Jun 25, Chad added it Jun 30, Chris Edwards is currently reading it Jul 07, Christopher Wing is currently reading it Aug 17, Meg Kemble marked it as to-read Aug 18, Brian marked it as to-read Aug 25, Meg marked it as to-read Sep 12, Abdulaziz is currently reading it Sep 18, Full of doubt I stand, Whether I should repent me now of sin By me done and occasioned, or rejoice Much more, that much more good thereof shall spring.
In 2 Kings the account of Hazael, servant of the King of Syria, and Elisha, the man of God, similarly blurs the line between supernatural and human causality: Now Elisha came to Damascus. And the man of God wept. And Hazael became king in his stead. And along with this message for Hazael, God sends an assurance to Ben-hadad that will make the king feel falsely secure. Is God, through his prophet, engaging in entrapment? To give the dialogue I propose between Macbeth and the 2 Kings narrative some cul- tural common ground, it is useful to examine sixteenth- and seventeenth- century commentary on Hazael.
The question of divine entrap- ment is even stickier. Perhaps he is being hypocritical, or perhaps he lacks self-knowledge. Does this apply to the murder of Ben-hadad too? He must call Elisha as his own successor, and he must anoint two rulers who will rain destruction on Israel for its apostasy—Jehu king of Israel, and Hazael king of Syria.
In the big picture, then, Hazael is the counterpart of Jehu, both instru- ments of divine chastisement. He is actually anointed by an emissary of Elisha, as Hazael is not. He is given divine orders to strike down Jezebel and the house of Ahab 2 Kings — Although he wiped out the worship of Baal, he kept on the golden-calf cult, and God deals with him accordingly. As a foreigner, not of Israel, he is of less interest to the narrator than Jehu, and we are told nothing of his motives. Was he already ill-disposed, waiting an opportunity to betray Ben-hadad?
If God implants a goal in a man for His own larger purposes, can the man be said to choose his actions and thus to bear full responsibility? If we understand it at all, it must be tragically, as a mysterious knot of fate and free will that cannot be disentangled. This returns us once more to questions of motivation in Macbeth. In early soliloquies he explores at length the moral and political consequences of killing Duncan but not his reasons for doing so.
Does he long to be king? Lady Macbeth says that he does, but what comes through in her speeches of I.
Perhaps we should take it as self-evi- dent that royal power and prestige are devoutly to be wished. He seems not so much consumed by desire as driven by some kind of obligation. Positive longings are oddly absent in him, as A. What duty? What obligation?
But his wife con- vinces him, by appealing to his manhood, to take the initiative. The laconic narrative of Hazael tells nothing of what he felt as he followed out his destined role, but it is clear enough that the prophecies Macbeth and Hazael encounter totally alter their sense of what they are, as if an enormous mountain had suddenly appeared on their internal landscapes.
Hazael lacks his heroic stature but has a place with him nevertheless in a tragic theology. All citations are from the New Folger Library edition of Macbeth. I wish to record my debt in what follows to the students in this course, given at Swarthmore College in Spring ; and especially to my co-leader Patrick Henry, now director of the Institute for Ecumenical and Cultural Research, Col- legeville, Minnesota. It was Dr. Henry who first called my attention to the biblical narrative of Hazael, discussed below. Theology as Tragedy in Macbeth 83 3. Your eyes shall be opened, that is, not to the enlarge- ment of your knowledge, but discovery of your shame and proper confusion.
You shall know good and evill, that is you shall have knowledge of good by its privation, but cognisance of evill by sense and visible experience. And perhaps indirectly even when first given. These glosses on 2 Kings appear in Downame Lr. Coverdale sees both pronouns as referring to Elisha. This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years.
Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity.
See 1 Kings , 23, 29; 2 Kings —26, 36— This argument raises another sort of question, directed this time to the biblical chronicler: why did Yahweh need the usurping Hazael as His chastising instrument when Ben-hadad was already making war on Israel? The chronicler can- not do a perfect job of retrospectively rationalizing history. My thinking on this subject has been clarified by a discussion with Profes- sor Paul Yachnin of the University of British Columbia.
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Leggatt, Alexander. London: Methuen, Milton, John. Paradise Lost. John Carey and Alastair Fowler. London: Longmans, Shakespeare, William. New Folger Library. Barbara A. Mowat and Paul Wer- stine. New York: Washington Square, Stallybrass, Peter. John Russell Brown. London: Routledge, Thaler, Alwin. Shakespeare and Democracy. Knoxville: U of Tennessee P, Willet, Andrew.