作者: Neil D. Graves
DOI: 10.1353/TSL.0.0011
关键词: Appropriation 、 Philosophy 、 Justice (virtue) 、 Criticism 、 Topos theory 、 Son of God 、 Honor 、 Pedagogy 、 Old Testament 、 Heaven 、 Linguistics and Language 、 Literature and Literary Theory 、 Language and Linguistics
摘要: When Gonerill and Regan in King Lear squabble with their father concerning the number of his retinue, reducing it by stages from one hundred to five, Shakespeare is parodying scriptural topos divine "debate" whereby irascible Old Testament Deity challenged a presumptuous human intercessor. In these encounters book Genesis, Yahweh Abraham wrestle over ever-declining righteous inhabitants needed save city Sodom an exercise comparable that which enraged English monarch coerced superior interlocutors into accepting smallest retinue possible uphold honor. Shakespeare's illusory, for controlled daughters, but question whether manipulated chosen son Abraham, or vice versa, problematical biblical exegetes. Milton reencodes this confrontation justice debate between child Paradise Lost, III; Milton's Son God repeats verbatim Abraham's challenge Genesis 18.25: "That be thee far, / That far thee, Father, who art judge Of all things made, judgest only right" (III, 1 53-55). l The Miltonic source intercessory as well unmistakable verbal thematic echoes two Mosaic Exodus, chapter 32, Numbers, 14, has been recognized since Thomas Newton's 1749 edition more recently critics have offered several interpretations account use passages.2 However, I will contend coalesce misunderstanding God, appropriation topos, results mutual misreading scene Lost. Modern criticism council heaven starts Irene Samuel's "Reconsideration," she correctly argued first four lines III comprised distinct characters rather than inartistic presentation crucial theological material.3 Merritt Y. Hughes responded scholarly article argues important premises remain accepted most day.