My Little Green Shakespeare

I have this great little volume of Shakespeare that I got for six bucks years ago, volume 12 of a set of The Works of Shakespeare, edited by Israel Gollancz, published in London by J. M. Dent & Co. in 1900. This volume includes Annals of the Life of Shakespeare, the King’s License to Shakespeare to hold plays, Shakespeare’s Will, Venus and Adonis, The Rape of Lucrece, A Lover’s Complaint, The Phoenix and Turtle, a Glossary to the foregoing works, a Preface to the Sonnets, the Sonnets themselves (the reason I bought this lovely little volume), and a separate Glossary for the Sonnets. A small note at the beginning of the volume indicates that it uses the Cambridge text, with annotations indicating the differences in the then-contemporary Temple Shakespeare. When I first bought this volume, most of the pages were uncut! I now wish I’d bought the remaining volumes that were available, even though the set was incomplete. The paper is very thick, with a heavy rag content, and the printing is two color (red and black). You can see and feel the imprint of the type in every page. There are numerous illustrations in the Annals, and frontispiece plate of an engraving by T. Trotter of the Felton Portrait. There is a red silk register (bound-in bookmark), and the cover is olive green buckram with gilt imprint, and the upper edge of the pages are also gilt. It’s small, too, which was another reason I picked it up, roughly the size of a common paperback (about 5.25 x 7.5 x 1.25 in, 14 x 19 x 3 cm).

Though I do love My Little Green Shakespeare, my “reading Shakespeare” is now a set that a friend recommended to me, The World of Shakespeare, published by Penguin Books using the Pelican Shakespeare text edited by Stephen Orgel and A. R. Braunmuller, a set of 38 small hardbacks that I picked up on sale for just under $60! Unfrortunately the set is now more than four times as expensive, so my recommendation is not as ecstatic. These are nice little hardcovers, mostly one play per volume, a volume for the Sonnets, and some doubling up. They’re very nicely made, and it’s nice to have something small for a vade mecum Shakespeare. Each volume is smallish (about 5.75 x 8.5 x .5 in. or 14 x 21.5 x 1.5), hardcover, blue cloth with silver imprint, each with a blue satin register, and the paper is matte, but thick, and the type is Garamond, one of my favorites. (See the pictures at Amazon.) They’re quite nice. But, in the end they’re not as nice as My Little Green Shakespeare!

Anyhow, the following is from the Annals of the Life of Shakespeare in My Little Green Shakespeare, author unknown, though perhaps Mr Israel Gollancz, dating to 1900 or before. It is the entry for 1613.

1613. On February 4 Shakespeare’s third brother Richard was buried in the parish church, Stratford-upon-Avon. Soon afterwards Shakespeare was in London, and purchased a house, as an investment, in Blackfriars. The purchase-deed, dated March 10, with the poet’s signature, is preserved in the Guildhall Library, London. Next day a mortgage-deed relating to the purchase was signed : this is also extant, and is now in the British Museum.

To this year, July 15, belongs an entry by the Registrar of the Ecclesiastical Court of Worcester, concering an action for slander brought by Shakespeare’s eldest daughter, Susanna Hall, against a person of the name of Lane. Robert Whatcott, Shakespeare’s friend, was the chief witness on behalf of the plaintiff, whose character was vindicated, and the defendant who did not appear in court was excommunicated.

The Tempest, one of a series of nineteen plays, was performed at the festivities in celebration of the marriage of Princess Elizabeth with the Elector Frederick.

Besides The Tempest, six more of Shakespeare’s plays were produced on this occasion:—Much Ado, Tempest, Winter’s Tale, Sir John Falstaff, (i.e., Merry Wives), Othello, Julius Caesar, and Hotspur (probably I Henry IV).

In the same list occurs the lost play of cardenno or cardenna, which on September 9, 1653, was entered on the “Stationers’ Registers” as “by Fletcher and Shakespeare,” but was never published.

On June 29th of this year the Globe Theater was burned down during the performance of a play on the subject of Henry VIII (cp. Preface).

A Sonnet upon the pitiful burning of the Globe playhouse in London” was composed by one who was well acquainted with the details of the fire:—

“Now sit ye down, Melpomene,
Wrapt in a sea-cole robe,
And tell the doleful tragedy,
That late was played at Globe ;
For no man that can sing and say
Was sacred on St. Peter’s daye.
     Oh sorrow, pitiful sorrow, and yet all this is true.

     .     .     .

Out run the knights, out run the lords,
And there was great ado ;
Some lost their hats and some their swords,
E’en out-run Burbidge too ;
The reprobates though drunk on Monday,
Prayed for the fool and Henry Condye.
     Oh sorrow, pitiful sorrow, and yet all this is true.

The perriwigs and drum-heads fry,
Like to a butter firkin,
A woeful burning did betide
To many a good buff jerkin.
Then with swoll’n eyes, like drunken Flemminges,
Distressed stood old stuttering Hemminges.
     Oh sorrow, pitiful sorrow, and yet all this is true.

I’ll leave you with (rather than the above dreck) my favorite of Shakespeare’s Sonnets, the one hundred and ninth:

O, never say that I was false of heart,
Though absence seem’d my flame to qualify.
As easy might I from myself depart
As from my soul, which in thy breast doth lie :
That is my home of love : if I have ranged,
Like him that travels, I return again ;
Just to the time, not with the time exchanged,
So that myself bring water for my stain.
Never believe, though in my nature reign’d
All frailties that besiege all kinds of blood,
That it could so preposterously be stain’d,
To leave for nothing all thy sum of good ;
     For nothing this wide universe I call,
     Save thou, my rose; in it thou art my all.

Yea, verily, Magister Duffy doth rock

There’s a new one out from Eamon Duffy: Fires of Faith: Catholic England under Mary Tudor (Yale, 2009). This be ye blurbe:

The reign of Mary Tudor has been remembered as an era of sterile repression, when a reactionary monarch launched a doomed attempt to reimpose Catholicism on an unwilling nation. Above all, the burning alive of more than 280 men and women for their religious beliefs seared the rule of “Bloody Mary” into the protestant imagination as an alien aberration in the onward and upward march of the English-speaking peoples.

In this controversial reassessment, the renowned reformation historian Eamon Duffy argues that Mary’s regime was neither inept nor backward looking. Led by the queen’s cousin, Cardinal Reginald Pole, Mary’s church dramatically reversed the religious revolution imposed under the child king Edward VI. Inspired by the values of the European Counter-Reformation, the cardinal and the queen reinstated the papacy and launched an effective propaganda campaign through pulpit and press.

Even the most notorious aspect of the regime, the burnings, proved devastatingly effective. Only the death of the childless queen and her cardinal on the same day in November 1558 brought the protestant Elizabeth to the throne, thereby changing the course of English history.

I also noticed that Eamon Duffy contributed to the catalogue of the ongoing British Library exhibition Henry VIII: Man and Monster. Oops. That should read “Man and Monarch.” Silly me. The exhibition catalogue is avaialble from the British Library Store.

I shall now exhibit (I hope) some self-control and prevent myself from purchasing those two delectable items until I have finished reading the three Eamon Duffy books that I already have: The Voices of Morebath: Reformation and Rebellion in an English Village (Yale, 2003), The Stripping of the Altars: Traditional Religion in England, 1400–1580 (Yale, Second Edition 2005), and Marking the Hours: English People and Their Prayers, 1240-1570 (Yale, 2006). The latter is profusely illustrated with beautiful images of pre-Protestant English prayer books. Duffy’s work is a corrective to that triumphalistic Protestant propaganda which, ever since the Reformation, has depicted every populace as eager to get out from under the heel of Papistry and the rule of the Whore of Babylon, yadda, yadda, yadda.

The Wild Swans at Coole

The trees are in their autumn beauty,
The woodland paths are dry,
Under the October twilight the water
Mirrors a still sky;
Upon the brimming water among the stones
Are nine-and-fifty swans.

The nineteenth autumn has come upon me
Since I first made my count;
I saw, before I had well finished,
All suddenly mount
And scatter wheeling in great broken rings
Upon their clamorous wings.

I have looked upon these brilliant creatures,
And now my heart is sore.
All’s changed since I, hearing at twilight,
The first time on this shore,
The bell-beat of their wings above my head,
Trod with a lighter tread.

Unwearied still, lover by lover,
They paddle in the cold
Companionable streams or climb the air;
Their hearts have not grown old;
Passion or conquest, wander where they will,
Attend upon them still.

But now they drift on the still water,
Mysterious, beautiful;
Among what rushes will they build,
By what lake’s edge or pool
Delight men’s eyes when I awake some day
To find they have flown away?

William Butler Yeats, 1919

Out of Paradise

I was in wonder as I crossed the borders of Paradise
at how well-being, as though a companion,
     turned round and remained behind.
And when I reached the shore of earth,
     the mother of thorns,
I encountered all kinds of pain and suffering.
I learned how, compared to Paradise,
     our abode is but a dungeon;
yet the prisoners within it weep when they leave it!

I was amazed at how even infants weep
     as they leave the womb —
weeping because they come out from darkness into light
and from suffocation they issue forth into this world!
Likewise death, too, is for the world
a symbol of birth,
     and yet people weep because they are born
out of this world, the mother of suffering,
     into the Garden of splendors.

Have pity on me, O Lord of Paradise,
and if it is not possible for me to enter Your Paradise,
grant that I may graze outside, by its enclosure:
within, let there be spread the table for the diligent,
but may the fruits within its enclosure
     drop outside like the crumbs
for sinners, so that, through Your grace, they may live!

St Ephrem the Syrian. from the Hymns on Paradise, 5:13-15. From Ephrem the Syrian: Select Poems, by Sebastian Brock and George Kiraz (Brigham Young University Press, 2006).

From Poimandres

Holy is God, the father of all;
Holy is God, whose counsel is done by his own powers;
Holy is God, who wishes to be known and is known
     by his own people;
Holy are you, who by the word have constituted all
     things that are;
Holy are you, from whom all nature was born as image;
Holy are you, of whom nature has not made a like figure;
Holy are you, who are stronger than every power;
Holy are you, who surpasses every excellence;
Holy are you, mightier than praises.

Poimandres I.31. From Hermetica (Cambridge University Press, 1992). Translated by Brian Copenhaver.

Dream-Pedlary

If there were dreams to sell,
     What would you buy?
Some cost a passing bell;
     Some a light sigh,
That shakes from Life’s fresh crown
Only a rose-leaf down.
If there were dreams to sell,
Merry and sad to tell,
And the carrier rang that bell,
     What would you buy?

A cottage lone and still,
     With bowers nigh,
Shadowy, my woes to still,
     Until I die.
Such pearls from Life’s fresh crown
Fain would I shake me down.
Were dreams to have at will,
This would best heal my ill,
     This would I buy.

But there were dreams to sell
     Ill didst thou buy;
Life is a dream, they tell,
     Waking, to die.
Dreaming a dream to prize,
Is wishing ghosts to rise;
And if I had the spell
To call the buried well,
     Which one would I?

If there are ghosts to raise,
     What shall I call,
Out of hell’s murky haze,
     Heaven’s blue pall?
Raise my loved long-lost boy,
To lead me to his joy.—
There are no ghosts to raise;
Out of death lead no ways;
     Vain is the call.

Know’st thou not ghosts to sue,
     No love thou hast.
Else lie, as I will do,
     And breathe thy last.
So out of Life’s fresh crown
Fall like a rose-leaf down.
Thus are the ghosts to woo;
Thus are all dreams made true,
     Ever to last!

Thomas Lovell Beddoes, sometime 1829-1844

NETS corrected reprint

Professor Al Pietersma has informed me that Oxford University Press has just reprinted A New English Translation of the Septuagint, incorporating a number of corrections (over 200), though not yet a further set (about 100 more) which includes those that I’ve forwarded to him, some of which are mentioned here. Those and any subsequent corrections will be incorporated in the next reprinting. He expects to post the revised files of the electronic edition of the NETS soon.

So, if you haven’t yet bought a copy (Nick!), you may want to wait a little while to ensure that you get a copy of the corrected reprint, rather than a copy of the first printing. I’d also recommend ordering directly from Oxford University Press, as they’ll be certain to be both a.) the first vendor to run out of copies of the first printing, and b.) the first vendor to have the second printing first.

Just puttin’ it out there

Wellhausen’s demonstration that Judaism was the inventor of νομος παρεισηλθεν—the Law that sidled in, interrupting the true spiritual development of Israel—made it unnecessary for liberal Protestant thought in Germany to reassess any traditional judgment of Judaism. Indeed, as Leo Baeck showed in his critical review of Harnack’s Das Wesen des Christentums, Judaism could continue to be for the liberal Protestant the dark background against which the incandescence of the religion of Jesus could ever more brightly shine, once it had been purged of the dross of dogma. What had been dogmatic was now scientific. Of the consequences of this I shall not write.

Lou Silberman, “Wellhausen and Judaism” (Semeia 25: 75-82), 79.

Silberman ends his article on the low note of the consequences of the result of the anti-Judaism of Wellhausen and all prior German liberal Protestant Biblical scholarship having been pronounced and perceived to be scientific fact. Voices to the contrary earlier in the nineteenth century that did speak out against such anti-Jewish beliefs were ignored or silenced, and the opportunity was lost to nip in the bud the development of a “scientific” anti-Judaism and its evil child. For within a matter of years after the publication of Wellhausen’s magnum opus, “scientific” racial antisemitism appeared and was promptly established not only as the opinion of the intellectual elites, but was eventually enshrined as law. To quote Silberman: “Of the consequences of this I shall not write.”

Those who will support the methodologies of de Wette, Graf, Wellhausen, Baur and the rest need to recognize this connection and its ethical nullity. The circular reasoning of an invented dialectic of devolving Jewish religion (and later, devolving Jews) giving rise to methods of Biblical study that are designed only to support that dialectic, which are then used to “prove” the validity of the dialectic, needs to be recognized. The ethical failure of liberal Protestantism in nineteenth and twentieth century Germany needs to be recognized. The ethical failure of ignoring these ethical failures needs to be recognized. There’s plenty of recognizing to be going on. Any truly rational person can recognize that the Germans of the eighteenth through twentieth centuries ought to be the first people in the world to be ignored when the subject came to the Jews.

And will it ever happen? No, it won’t. Maybe some very few will change. Rather, the whole perverse engine will keep rolling on, oblivious to its intellectual, ethical, and spiritual failings. Its supporters and defenders will continue to belittle any detractors as “fundamentalists” or whatever the insult du jour may be. That changes nothing. The whole of the fields of Old Testament and New Testament studes are teetering tenements of tacit denigration erected on thoroughly vile anti-Jewish, antisemitic foundations. They should be demolished, the old foundations torn out, the ground levelled, new foundations laid, and a new superstructure built.

But no, that won’t happen.

After all, it’s only Jews….

Rahlfs and NETS Versification

As those attentive to my latest posts will have gathered, I’ve been spending much time working with the New English Translation of the Septuagint edited by Albert Pietersma and Benjamin Wright (Oxford, 2007). Part of this work involved determining the exact differences between the versification in the NETS text and the text of the readily available original Rahlfs Septuaginta (which is found in most electronic texts of the Septuagint), or the Rahlfs-Hanhart Septuaginta Editio altera, which uses the same versification. As the NETS utilized the versification (where available) found in the Göttingen Septuaginta, and its versification differs in some places from that of the Rahlfs editions, NETS ends up being slightly different than Rahlfs. The information below will show where this is the case. I hope it proves useful.

Readers of the NETS will have noticed that there is at times an alternate versification noted in the text of the NETS itself. These are pointers to the NRSV. I may present that list later, as well, but the following seems more immediately useful as these differences are not indicated in the NETS itself. If I’ve missed any that anyone else is aware of, please do let me know. I’ll add those in right away.

NETS Rahlfs
Gen 31.55 Gen 32.1a
Gen 32.1 Gen 32.1b
Ex 22.1 Ex 21.37
Ex 23.2-31 Ex 22.1-30
Ex 25.6-34 Ex 25.7-35
Ex 28.23 Ex 28.29
Ex 28.26-39 Ex 28.30-43
Ex 36.24 Ex 36.23b
Ex 26.25-37 Ex 36.24-36
Ex 36.38-39 Ex 36.37
Ex 36.40 Ex 36.38
Ex 39.2-3 Ex 39.3
Ex 39.4-5 Ex 39.4
Ex 39.6-16 Ex 39.5-15
Ex 39.16-17 Ex 39.16
Ex 39.18-20 Ex 39.17-19
Ex 39.21 Ex 39.19b-21
Ex 40.6 Ex 40.8
Ex 40.7-8 Ex 40.9-10
Ex 40.9 Ex 40.10
Ex 40.10-25 Ex 40.12-27
Ex 40.26 Ex 40.29
Ex 40.27-32 Ex 40.33-38
Leu 6.1-7 Leu 5.20-26
Leu 6.8-30 Leu 6.1-23
Leu 6.31-40 Leu 7.1-10
Leu 7.1-28 Leu 7.11-38
Num 13.1 Num 12.16
Num 13.2-34 Num 13.1-33
Num 16.36-50 Num 17.1-15
Num 17.1-13 Num 17.16-28
Dt 12.32 Dt 13.1
Dt 13.1-18 Dt 13.2-19
Dt 14.14b Dt 14.15
Dt 14.15-28 Dt 14.16-29
Dt 22.30 Dt 23.1
Dt 23.1-25 Dt 23.2-26
2Es 14.1-4 2Es 13.33-36a
2Es 14.5 2Es 13.36b
2Es 14.6 2Es 13.37
2Es 14.7-23 2Es 14.1-17
2Es 19.38 2Es 20.1
2Es 20.1-39 2Es 10.2-40
Wis 17.10 Wis 17.9b
Wis 17.11-17 Wis 17.10-16a
Wis 17.18 Wis 17.16b
Wis 17.18-21 Wis 17.17-20
Sir 34.11 Sir 34.10b
Sir 34.12-14 Sir 34.11-13a
Sir 34.15 Sir 34.13b
Sir 34.16 Sir 34.14
Sir 34.17-18 Sir 34.15
Sir 34.19-21 Sir 34.16-18a
Sir 34.22 Sir 34.18
Sir 34.23-26 Sir 34.19-22a
Sir 34.27 Sir 34.22b
Sir 34.28-31 Sir 34.23-26
Sir 35.1-2 Sir 35.1
Sir 35.2-3 Sir 35.2
Sir 35.5 Sir 35.3
Sir 35.6-7 Sir 35.4
Sir 35.8-14 Sir 35.5-11a
Sir 35.15a Sir 35.11b
Sir 35.15b-17 Sir 35.12-14
Sir 35.18-19 Sir 35.15
Sir 35.21-22a Sir 35.18
Sir 35.22b Sir 35.19
Sir 35.22c-23a Sir 35.20
Sir 35.23b Sir 35.21
Sir 35.24-26 Sir 35.22-24
Sir 36.1-2 Sir 36.1
Sir 36.3-5 Sir 36.2-4
Sir 36.6-7 Sir 36.5
Sir 36.8-9 Sir 36.6
Sir 36.10-12 Sir 36.7-9
Sir 36.13* Sir 36.10a
Sir 36.16-22a* Sir 36.10b-16
Sir 36.22b Sir 36.17
Sir 36.23-31a Sir 36.18-26
Sir 36.31b Sir 36.27
Hos 1.10-11 Os 2.1-2
Hos 2.1-23 Os 2.3-25
Hos 11.1a Os 10.15b
Hos 11.1b-11 Os 11.1-11
Hos 11.12 Os 12.1
Hos 12.1-14 Os 12.2-15
Mich 5.1 Mich 4.14
Mich 5.2-15 Mich 5.1-14
Na 1.15 Nah 2.1a
Na 2.1-14 Nah 2.1b-14
Zach 1.18-21 Zach 2.1-4
Zach 2.1-13 Zach 2.5-17
Mal 4.1-6 Mal 3.19-24
Esa 8.22b Is 8.23a
Esa 9.1 Is 8.23b
Esa 9.2-21 Is 9.1-20
Esa 64.1 Is 63.19b
Esa 64.2-12 Is 64.1-11
Ier 9.1 Ier 8.23
Ier 9.2-26 Ier 9.1-25
Ier 29.8-23 Ier 30.1-16
Ier 30.1-5 Ier 30.17-21
Ier 30.6-16 Ier 30.23-33
Iez 20.45-49 Iez 21.1-5
Iez 21.1-32 Iez 21.6-37
Dan (Th) 3.98-100 Dan (Th) 4.1-3
Dan (Th) 4.1-34 Dan (Th) 4.4-37
Dan (Th) 5.31 Dan (Th) 6.1
Dan (Th) 6.1-28 Dan (Th) 6.2-29
Dan (OG) 5.31 Dan (OG) 6.1
Dan (OG) 6.1-28 Dan (OG) 6.2-29