Deux petits macchabées (FICTION) (French Edition)

It also remains one of the most important source texts from antiquity about the social conditions of woman in the Second Temple period. Then the story reappeared in midrash Jewish tales and piyyut prayers. The Book of Judith was preserved by Christian tradition, however. Though apparently lost to the Jews, the Book of Judith exercised a formative influence on the creation of models of Christian piety and asceticism. Several literary milestones from the first five centuries of Christianity illuminate the ways that Judith was appropriated as a model for Christian spirituality. The first reference to the Book of Judith in the Roman period was by Clement, the third bishop of Rome.

Clement used Judith as a model for Christian love and communal discipline, writing: The fourth-century Roman Christian poet Prudentius, in his influential Latin poem Psychomachia , typologically paired Judith with Mary and used Judith allegorically as a figure of chastity cf.

His influence was formative in the development of the place of Judith in Marian theology. The Roman Catholic tradition considers the book to be of divine inspiration deemed deuterocanonical. Categorized as apocryphal originally meaning secret , it was considered by Protestants a story worthy of moral instruction, but not divinely inspired. The theological divide between Catholics and Protestants had a profound impact on the iconographical treatment of Judith.

The Sword of Judith

Schmitz rhetorically and philologically analyzes the Septuagint and convincingly locates the writing within Greek and Roman literary traditions and provides a new cipher to help us understand the representation of Holofernes. Deborah Levine Gera analyzes the changes rendered in character, setting, and plot in the tenth-century Hebrew midrash tales through which Judith was reintroduced to Hebrew tradition after a thousand-year, unexplained hiatus. When Judith returns in these tales, Judith is a younger, more vulnerable figure.

Susan Weingarten suggests that Megillat Yehudit was written as Jewish counter-history, presenting Judith as a sexual being; setting honeyed manna against the Christian Eucharist; and creating a heroine-queen who has a redemptive function, like David and Esther. Ruth von Bernuth and Michael Terry challenge the assumption that Jewish and Christian interaction was limited during the reformation. This argument has implications for the way we understand both Ashkenazic attitudes to the Renaissance and the Reformation and the relationship of Old Yiddish literature to Christian German sources.

Christian roman poetry, Anglo-Saxon homily and epic, late-medieval French mystery plays, French and English Protestant epic, medieval German poetry and popular song, and Quaker proto-feminist tracts. He argues that by locating the Christian doctrine of free will in a typological series of female figures Judith, Mary, and Pudicitia , Prudentius has made female agency the ideal for both males and females and the imitation of female weakness and chastity a source of moral strength for all. The latter are taken as the foundation of the representation of Judith in subsequent French literature. He demonstrates the use each author makes of the biblical model.

She reveals the early modern metamorphosis of the ambiguous biblical heroine. This epic was later translated into English and used to endorse both Catholic and Protestant regimes. She serves different functions in different contexts: The late medieval development of illustrated short versions of the Judith story contributed significantly to developing the iconography of Judith as seductress and, finally, femme fatale.

Judith iconography was nurtured in illuminated manuscript traditions such as the Winchester Bible and the illuminated manuscript of the Speculum Virginum , or Mirror of Virgins. Donatello, Caravaggio, and both Artemisia and Orazio Gentileschi created works based on the subject of Judith. The sculpture Judith and Holofernes became a metaphor for Medici rule in Florence. The five papers on the visual arts elaborate these themes. Crum analyzes the social and ideological content given to these two Old Testament figures in Renaissance Florence.

Crum uses the different deployments of representations of Judith versus David to explore the way that the negotiation between public and private realms reflected tensions between Florentine private interests and public responsibilities. Ciletti shows how these works are congruent with a large corpus of polemical writings on Judith written in the sixteenth and seventeenth centuries and argues that they helped convert Judith into a weapon of Catholic orthodoxy.

This section contains six essays that examine dramatic musical works and theatrical stage productions of Judith. The earliest work addressed in the essays was composed in , the date of the earliest opera on the subject of Judith. Following a tradition that stretched back to the sacra rappresentazione, which flourished during the sixteenth and seventeenth centuries in Italy, virtually every performance of a Judith play included at least some music.

Marsh provides a survey and textual analysis of some sixty years of libretti written on the theme between and and set to music as late as From being an individual and a strong supporter of individualistic action and female agency, Judith gradually changed and became the representative of the general will and action in operatic tradition.

This transformation occurred in the context of important new biblical translation projects, both Catholic and Protestant, which revalued the sanctity and historicity of the text. The Jewish narrative is connected to the Jewish Question and used to negotiate images of Jews and Jewishness. As the earliest extant text, the study of the Book of Judith in the Septuagint is one of the foundations of Judith Studies. There are two other formative factors that set the conditions for the study of Judith.

One is the subject of the thousand-year lacuna in the mention of Judith in Jewish writings and the omission of the book from the Hebrew Bible. The second is the uniquely determining influence of biblical canonical traditions, Catholic and Protestant, on the representation and reception of the Judith story. These two prominent topics, and others, are explored in the introductory chapters on Judith in Jewish and Christian textual traditions. Medvedev has written, seeing perception is shaped by genres of expression. As the Book of Judith was translated and the story has been retold in new genres, new aspects of Judith and her tale have been made visible.

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Each genre possesses definite principles of selection and a definite scope and depth of penetration. Harvard University Press, , pp. Westview Press, Icon Edition, , pp. University of Chicago Press, Sie lebt nur in diesem Augenblick. Oxford University Press, , pp. Wasserstein, The Legend of the Septuagint: From Classical Antiquity to Today Cambridge: Cambridge University Press, Moore, The Anchor Bible Judith: Doubleday, , pp. Biblical books are referenced with the short titles following the Chicago style cf.

Harvard University Press, University of Pennsylvania Press, , p. University of California Press, , p. Cornell University Press, Cohen, The Beginnings of Jewishness: University of California Press, , pp. Mohr Paul Siebeck , ; repr. A Critical Introduction to Sociological Poetics , trans. Harvard University Press, , p. Creation of a Prosaics Stanford, CA: Stanford University Press, , pp.

Brine, the founder and director of the Judith Project is an independent scholar and visual artist. Brine co-edited, with Garland Cannon , Object of Enquiry: The Porch of the Caryatids: Drawings, Paintings and Sculptures You can suggest to your library or institution to subscribe to the program OpenEdition Freemium for books.

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Feel free to give our address: We will be glad to provide it with information about OpenEdition and its subscription offers. We will forward your request to your library as soon as possible. OpenEdition is a web platform for electronic publishing and academic communication in the humanities and social sciences. Desktop version Mobile version. Results per book Results per chapter. The Jewish Textual Traditions. Search inside the book. The Judith Project Kevin R.

Deyrup for pointing out that verses from the Book of Judith are used in Texts by Roland Bar Essays and Reflections , with an introduction by Hannah Arendt New Biblical books are referenced with the short titles following the Chicago style cf Texts, Performances, and Audiences from Codex to Computer Third Maccabees in Its Boundaries, Varieties, Uncertainties Berkele As Cohen sums up his argument: Jewish Narratives and the Decentering Mohr Paul Siebeck , A Critical Introduction to Sociolog Freemium Recommend to your library for acquisition.

The postal address of the institution is: Buy Print version Open Book Publishers amazon. The Judith Project In: The Sword of Judith: Judith Studies Across the Disciplines [online]. Available on the Internet: Vous allez adorer la seconde! Fin connaisseur et amateur — au sens fort du terme: Jean-Michel Charlier fut un homme rare.

Mais les riches yankees pour donner aux pauvres sudistes. Lieutenant-colonel Georges Masselot Robert Saucourt. En parlant de Masselot, on a envie de dire: Il fut au rendez-vous de tous les combats pour la France: Il paya le prix fort ses engagements. Et encore moins si ces gommeux ne sont pas texans…. Au Texas, toutes les femmes sont belles. Dussent les rues en ruisseler de sang… Ce que la presse en dit.. Mais elle porte en elle son histoire.

1. The Judith Project

Il ne laisse rien au hasard: Le jour de ses noces. Margaret Kelly a disparu en En 20 mois, il effectue missions de combat en heures de vol. Ou Pierre Paulot, sergent-chef au 8e? Tous fils de France. On ne leur demandait pas de faire la guerre — ou seulement de ne faire rien que la guerre —, mais aussi de construire. Ils se sont battus. John Franklin ne laisse rien au hasard: Il est de Venise.

En usant la semelle de ses souliers. Venise ne se donne pas au premier venu. La fin du Vietnam libre Alain Sanders. Un journaliste occidental les interpelle. Nous allons faire Camerone. En tenant compte de ce que dit la Loi. Qu'il ne faut jamais ignorer, faut-il le rappeler. Il continue les formations dans de nombreux domaines: Dans tous ses aspects. Le massacre des Cristeros est un exemple de cette haine. Mort au mauvais gouvernement!

On ne devrait jamais quitter son enfance. Un jour, Foulques a mis le cap sur la Patagonie. Une tranche de vie. Le 9 mars , les Japonais attaquaient nos garnisons. Et dix, vingt, trente autres encore. Mais aussi des sportifs, des acteurs, des chanteurs, des musiciens.

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Des femmes de sa famille. Une jeunesse de soleil et de rires. Bal l ades irlandaises. Les hommes y sont debout. Les femmes y sont belles.

Miggiani, ambassadeur de Malte en France. L'Olive, le doum et l'orange Bernard Hoerni. Interdit aux chiens d'aboyer! Pierre Descaves croit au matin de notre pays. Gautier et au cours Rousselot. Qui se souvient des Hommes? Qui se souvient des Indiens? Leurs faiblesses aussi, parfois. Pour en savoir plus sur l'auteur: Vengeances de femmes est une anthologie. Gofman 8 minutes sur France 3 14 avril Jean Monneret est Docteur en Histoire. Le Vente et la voile. La terre, elle, ne ment pas Un pamphlet le dernier livre de Roger Holeindre?