By Dean Andrew Nicholas
The Trickster Revisited: Deception as a Motif within the Pentateuch explores using deception within the Pentateuch and uncovers a brand new realizing of the trickster’s functionality within the Hebrew Bible. whereas conventional readings frequently «whitewash» the biblical characters, exonerating them of any wrongdoing, smooth students usually clarify those stories as major at a few past aspect in Israelite culture. yet this learn asks the query: what position does the trickster have within the later pentateuchal surroundings? contemplating the paintings of Victor Turner and the mythic functionality of the trickster, The Trickster Revisited explores the connections among tricksters, the rite de passage trend, marginalization, and liminality. Marginalized contributors and groups frequently locate trickster stories major, for this reason trickster tales usually stick to an identical literary development. After tracing this trend during the Pentateuch, in particular the patriarchal narratives and Moses’ interplay with Pharaoh within the Exodus, the e-book discusses the that means those tales had for the canonizers of the Pentateuch. the writer argues that during the Exile and post-exilic interval, because the canon used to be forming, the trickster was once the best manifestation of Israel’s self-perception. The cognitive dissonance of prophetic phrases of desire and grandeur, in gentle of a meager socio-economic and political fact, brought on the kingdom to spot itself because the trickster. during this means, Israel may possibly clarify its lowly kingdom as a short lived (but nonetheless major) «betwixt and between», at the threshold of an increase in prestige, i.e. the nice impending country estimated through the prophets.
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Extra resources for The Trickster Revisited: Deception as a Motif in the Pentateuch
J. Selman, “Comparative Methods and the Patriarchal Narratives,” Themelios 3 (1977): 9-15; Thomas L. M. J. Mullo Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” Glasgow University Oriental Society Transactions 22 (1967-8): 14-25; John Van Seters, Abraham in History and Tradition (New Haven: Yale University, 1975): 71-76. 29 Greengus, HUCA, 22. 30 James K. Hoffmeier, “The Wives’Tales of Genesis 12, 20 & 26 and the Covenants at BeerSheba,” Tyndale Bulletin 43(1992): 81-99. , 83. R. Hillers, “A Note On Some Treaty Terminology in the Old Testament,” BASOR 176 (1964): 46-7; A.
Wilson, and Thorkild Jacobsen, Before Philosophy: The Intellectual Adventure of Ancient Man (Baltimore: Penguin, 1964), 159-60. Samuel Noah Kramer and John Maier, Myths of Enki, The Crafty God (Oxford: Oxford, 1989), 99-126. Gilgamesh XI, 21-22. ll. 40-9. Quoting Speiser’s footnote: Restored from lines 87, 90. As has long been recognized, these lines feature word plays in that both kukku and kibati may designate either food or misfortune; cf. C. Frank, ZA, XXXVI (1935), 218. Wily Ea plays on this ambiguity: To the populace, the statement would be a promise of prosperity; to Utnapishtim it would signalize the impending deluge (93, n.
She writes:15 During the marginal period which separates ritual dying and ritual rebirth, the novices in initiation are temporarily outcast. For the duration of the rite they have no place in society. Sometimes they actually go to live far away outside it. Then we find them behaving like dangerous criminal characters. They are licensed to waylay, steal, rape. This behavior is even enjoined on them. To behave anti-socially is the proper expression of their marginal condition. To have been in the margins is to have been in contact with danger, to have been at a source of power.