"JEZEBEL." the Equinox Collectedworks

Total Page:16

File Type:pdf, Size:1020Kb

JEZEBEL; AND OTHER TRAGIC POEMS. By COUNT'VLALHMIR SVAREFFF Edited, with an Introduction and Epilogue, by ALEISTER CROWLEY. 1899. DEDICACE. JEZEBEL LONDRES, {πίῃ 1898. PART L PEINTRE, que ton amour inspire A LION’S mane, a leopard’s skin chansons Des toujours plus sublimes, Across dusty shoulders thrown; Malgré qu’aujourd’hui ma mauvaise lyre my Chante l’abime. A swart fierce face, with eyes where sin Lurks like a serpent by a stone. A man driven forth by lust to seek Nos espoirs, nos desirs nous rendent Rest from himself Carmel’s Des amis chers aux dieux ; on peak. Demain, ma voix, plus haute et plus profonde, Chante les cieux. A prophet 1 with wild hair behind, A(3ERALD} Streaming in fiery clusters ! Yea, Tangled with vehemence of the wind, And knotted with the tears that slay ; PERDITA. And all my face parched up and dried, And all my body crucified. LIKE leaves that fall before the sullen wind At summer’s parting kiss and autumn’s Ofttimes the Spirit of the Lord call, Descends and floods with his breath ; Lost from me thoughts fly half-forgotten my words fashioned mind, My are as a sword, Like leaves that fall. My voice is like the voice of death. The thunder of the Spirit’s wings terror to the hearts of They shall not come again ; the wintry pall Brings kings. Of consciousness clouds o’er them; they shall find Anon, and I am driven out ` No rest, no hope, no tear, no funeral. In desert places by desire ; My mouth is salt and dry; I doubt Into the night, despairing, bleeding, blind, If hell hath such another fire ; know their former God’s damnation devise They pass, nor place . If can at all, A lust to match these agonies. Lost to my soul, to God, to all mankind, Like leaves that fall. 1 Not Elijah, as the sequel shows. Foolish contemporary reviews, however, made this silly 1 Gerald Kelly, the eminent painter. blunder. * Under this name the poet lay perdu in the heart of London, prosecuting, under circum- stances of romantic and savage interest, his first occult studies. VOL. I. 129 I I30 ]EZEBEL; AND OTHER TRAGIG POEMS The desert Wind my body burns, Where Ahab sat :———but 10 ! I saw The voice of flesh consumes my soul; No king, no tyrant to be curst ; My body towards the city turns, But she, who filled me with blind awe, My spirit seeks its fierier goal ; She, for whose blood my thin veins In wells of heaven to quench my thirst, thirst; And take God’s hand among the first. The blossom of a painted mouth And bare breasts tinctured with the south. I conquered self; I grew at last A prophet chosen of the Lord ; ! I blew the trumpet’s iron blast For 10 ! the harlot Jezebel hands and her That called on Zimri Omri’s sword; Her dropped perfume, My voice inflamed the fiery steel tongue (A flame from the dark heart of hell, That was to smite upon Jezreel. The ivory-barred mouth, that stung With And now, I haste from yonder sands, unimaginable pangs) Shot out at and Hell fixed With fervour filled, to say God’s doom me, fangs. To Ahab of the bloody hands, of his The spoiler father’s tomb, Her purple robes, her royal crown, The slayer of the vineyard king. The jewelled girdle of her waist, God’s judgment, and his fate, I bring. Her feet with murder splashed, and brown With the sharp lips that fawn and taste, The city gleams afar; I see The crimson snakes that minister Samaria’s white walls on high ; To those unwearying lusts of her. The mountains echo back to me The vengeful murmur of the sky ; All heaven and earth on me attend And all her woman’s scent did drift To prophesy -the tyrant’s end. A steam Of poison through the air; The haze of sunshine seems to lift The gates are closed because of night And toil in tangles of black hair, Whose heavy breath infects the air; The hair that waves, and winds, and bites, The dog-star gleams, a devilish light : And glistens with unholy lights. I thought I saw behind me glare The eyes of fiends. I thought I heard For 10 ! she and beheld An evil laugh, a mocking word. saw me, My trembling lips curled back to curse, with whose music The swing at the Name, Laughed strong scorn, gates open knelled Without a warder roused from sleep; The empire of God’s universe. I pass, with face of burning flame, And on my haggard face upturned That is not quenched, although I weep. She spat ! Ah God ! how cheek (For even my tears are tears of fire, my burned ! For loathing, madness, and desire.) Ah God ! the traps for fervent feet ! Then, as a man betrayed, and doomed The morrow beaconed, and I came Already, I arose and went, By where the golden groves of wheat And wrestled with myself, consumed In summer glories fiercely flame ; With passion for that sacrament To those white courts, by princes trod, Of shame. From that day unto this Where Ahab sat, and mocked at God. My cheek desires that hideous kiss. JEZEBEL I31 Her hate, her scorn, her cruel blows, I waited many days. At last Fill my whole life, consume my breath ; The rushing of a chariot grew Her red-fanged hatred in me glows, Frightful through all the city vast : I lust for her, and hell, and death. Men were afraid. But I-—I knew I see that ghastly look, and yearn ]ehu was here, whose sword should dip Toward the brands of her that burn. Deep in my love’s adulterous lip. The spirit filled me. Ami be/zola’ ! Sleep shuns me; dreams divide the night, [ saw lzer dead stare !0 lite skies. throat for her veins) 2‘0 !167” ,size was not cold ?,־ My parched thirsty ] came) That she and I with deep delight But öurm'ng' wil/z old infamz'es. Suck from death’s womb infernal pains, " On lzer incestuous mow}; ]fell, Whose fire consumes, destroys, devours A nd Zosz‘ my soulforfezebel. Through night’s insatiable hours. _ I followed him afoot, afire; Beneath her window he drew rein ; And filled with altogether love, She looked forth, clad in glad attire, And altogether filled with sin, Haggard and hateful, once again ; The little sparks and noises move And taunted him. His bastard blood About the softness of her skin. Quailed, but his violent soul withstood. Her pleasures and her passions purr have of For the delight I her. He blenched, and then with eyes of flame, “Who is on my side? Who?” he said. Three eunuchs, passionless, grown tame, Aching with all the pangs of night Grinned from behind her laughing head. shuddering body My swoons; my eyes “ Throw down that I” And Absorb her eyelids’ lazy light, woman my breath And read her bosom to devise her death.. Fresh blossoms of the heart of hell Caught as they flung out to And of secret joys Jezebel. I think I died that moment. He, Foaming for vengeance and blood-lust, his of hideous Her lips are fastened to my breast Laughed coarse laugh glee. To suck out blood in feverish tides ; Her sweet bad body in the dust The token of her I possessed, He trampled. Royal from the womb A murderess lacks tomb ! Still on my withered cheek abides. martyred a Thus slowly the desire grows A clad with To kill and have her yet—who kn’ows? tigress woman, sin, And shod with infamy, who pressed The bloody winepress of my skin, And plucked the purple of my breast—— PART II. Her lovers in their hearts shall keep Her memory passionate and deep. I know. When Ramoth-Gilead’s field Grew bloody with hot ranks of dead, They cast her forth on Naboth’s field I smote amain with sword and shield ; 'Still living, in her harlot’s dress ; My brows with mingled blood were Her belly stript, her thighs concealed, red ; For shame’s sake and for love’s no less. And on my cheek the kiss of hell, Night falls; the gaping crowds abide The hatred of my Jezebel. No longer by her stiffening side. 132 JEZEBEL; AND OTHER TRAGIC POEMS I crept like sleep toward the place Now let me die, at last desired, That held for me her evil head; At last beloved of thee my queen; I bent like sin above her face Now let me die, with blood attired, That dying she might kiss me dead. Thy servant naked and obscene ;` I whispered “Jezebel !” She turned, To thy white skull, thy palms, thy feet, And her deep eyes with hatred burned. Clinging, dead, infamous, complete. “ Ah ! prophet, come to mock at me Now let me die, to mix my soul And gloat on mine exceeding pain?” With thy red soul, to join our hands, “Nay, but to give my soul to thee, To weld us in one perfect whole, And have thee spit at me again !” To link us with desirous bands. She smiled I know she “smiled—she sighed, Now ‘let me die, to mate in hell Bit my lips through, and drank, and died ! With thee, O harlot Jezebel. Her murders and her blasphemies, Her whoredoms, God has paid at last; CONCERNING CERTAIN SINS. Upon my bosom close she lies; Her carnal spirit holds me fast. SOME sins assume a garb so fine and white My blood, my infamy, my pain, That the blue veil of Heaven seems to Seal my subjection and her reign.
Recommended publications
  • Intertextual Connection to the Elijah/Jezebel
    Scholars Crossing LBTS Faculty Publications and Presentations 2005 Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29 Gary E. Yates Liberty University, [email protected] David M. Hoffeditz Cedarville University Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E. and Hoffeditz, David M., "Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29" (2005). LBTS Faculty Publications and Presentations. 4. https://digitalcommons.liberty.edu/lts_fac_pubs/4 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Bulletin for Biblical Research 15.2 (2005) 199-221. Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29 DAVID M. HOFFEDITZ AND GARY E. YATES CEDARVILLE UNIVERSITY LIBERTY UNIVERSITY In this article we trace important intertextual connections between the pe- ricopes of the beheading of John in Mark’s Gospel and the OT narratives sur- rounding the figures of Jezebel and Elijah. This form of intertextuality serves three key polemical purposes in Mark’s narrative: 1. to highlight the culpability and despicability of Herodias in having John put to death by depicting her as another Jezebel—the epitome of female wickedness in the OT; 2. to demonstrate the irony of reversal in that the OT narrative has the word of the prophet putting the wicked queen to death, while in the NT, the word of the wicked queen succeeds in bringing about the death of the prophet; 3.
    [Show full text]
  • 1 Revelation: Unveiling Reality “Sex, Money and Jezebel” Revelation 2:18-29 Kevin Haah April 17, 2016
    Revelation: Unveiling Reality “Sex, Money and Jezebel” Revelation 2:18-29 Kevin Haah April 17, 2016 Turn on Timer! [Slide 1] We are in a middle of a series entitled, “Revelation: Unveiling Reality.” Revelation was written to show us that reality is more than what we see with our eyes. That’s the thesis of the book: things are not as they seem. This book unveils reality not just of the future, but also of the present. There is more to this present moment then we can know with our unaided senses. The more we see this, the more our perspective toward life changes. We see the world differently. We see the pressures and stresses of our lives differently. So, this is a practical book. It helps us be faithful even during hardships! Today, we are going to look at one of the letters to the seven churches, the letter to the church in Thyatira. [Slide 2] Today’s sermon is entitled, “Sex, Money and Jezebel.” [Slide 3] Let’s go to Revelation 2:18-29: 18 “To the angel of the church in Thyatira write: These are the words of the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. 19 I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first. [Slide 4] 20 Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols.
    [Show full text]
  • Jesus Vs Jezebel
    Spring 2006 J ESUS VS J EZ EBEL THE SEXUAL SEDUCTION OF AMERICA WELCOME TO AMERICA’S SEXUAL ORGY. by Charles Crismier III THE CULTURAL GOSPEL believed and practiced “I will not blot out his name from the book of IN THIS ISSUE evangelistically from coast to coast and exported life” (Rev. 3:5, Rev. 21:27). abroad on the wings of democracy is promiscuous sex, the ultimate expression of godless prosperity. The fol- To the church in Thyatira was written: 10 POWER POINTS lowing portrait reveals how the salacious serpent has “I know thy works, and charity, and service, How to live pure in an “R” rated sexually seduced the world’s only nation which boldly and faith... Notwithstanding I have a few things culture. Page 4 professed to be “UNDER GOD.” It is JESUS vs. JE- against you because you suffer that woman ZEBEL... and JEZEBEL is winning. Jezebel, which calleth herself a prophetess, to SEX AND THE DE- teach and seduce my servants to commit forni- “Spirit of Prophecy” cation....” As a nation that desires to continue STRUCTION OF ROME to claim being “UNDER GOD,” we in America HE EZEBEL ONNECTION Find out how sexual license de- T J C must listen carefully to Jesus’ warning, a warn- stroyed Israel’s liberty. Page 4 The “Revelation of Jesus Christ” (Rev. ing particularly to those who profess to be his 1:1) describes the testimony of Jesus, the Savior followers. IF YOU WERE GOD... of the world, Lord of Nations and the Church, How would you respond to a sex- as “the spirit of prophecy” (Rev.
    [Show full text]
  • Women's Survival of Rape in the Book of Revelation Rape Cu
    Schulz 1 Jeremy Schulz Revealing Revelation Smith Reclaiming What Was Taken: Women’s Survival of Rape in the Book of Revelation Rape culture is, and has been, alive and thriving. The victimization of people who have been raped is constantly perpetuated by those in power, whether it be through media, political voice, or sacred scripture. In the following I will argue that the Book of Revelation was written with disregard to the suffering of victims of rape, and propagates the notion that sexual violence is a means to an end. I argue that this sacred text continues to objectify individuals who have been traumatized by rape, and I will suggest that the 'survivor' outlook be utilized to not only diminish the regularity of sexual violence, but to also help survivors of such violation to reclaim their inherent self-value. Reading the final book in the canon that makes up the Christian Bible can have a rather traumatizing effect upon anyone who can say they’ve lived a generally healthy and uneventful life; now compound the reading with one or more truly tragic experiences and you’ve got a book that, if written today, might have a trigger warning placed neatly on the cover. If we consider this as having an eschatological message, the inevitable end of times becomes a frightening experience, yet what is even more terrifying than the impending doom is the blatant and common images of sexual violence that permeate this text, and the idea that violating someone sexually is an appropriate method of punishment for certain transgressions.
    [Show full text]
  • Revelation 2 12-17 the Church That Tolerated Jezebel
    The Book of Revelation The Church that Tolerated Jezebel Chapter 2:18-29 The Church that Tolerated Jezebel Revelation 2:18-29 The name Jezebel is infamous and rightly so. She was probably the most wicked queen in Israel’s history; we find her treacherous behavior described in 2 Kings 9. She was “the power behind the throne” as the wife of the weak and wimpish King Ahab. She led her husband to worship pagan gods (1 Kgs 16:31), kill God’s prophets (1 Kgs 18:13), and murder a righteous and plain man named Naboth for his vineyard (1 Kgs 21). The Church that Tolerated Jezebel Revelation 2:18-29 She was evil personified, and when God chastised a church for allowing false teaching into His body, He said they were “tolerating the woman Jezebel” (Rev 2:20). It has been well said, “We name our sons David and Paul, and our daughters Mary and Rachel, but we name our dogs Goliath and Nero; and we name our cats Jezebel!” A Jezebel church is not a compliment. The Church that Tolerated Jezebel Revelation 2:18-29 Doctrinal and theological compromise is always a danger to the health, vitality, and survival of the church. It can be like “spiritual kudzu” once it is allowed in. It will spread out of control, sucking the life out of every living organism it touches. Our Lord knew this, so He has a stern word for His people. Here is “tough love” on full display! It may not be easy to hear, but often it is absolutely necessary and for our good.
    [Show full text]
  • The 'Jezebel Spirit ': a Scholarly Inquiry
    Original Research The ‘Jezebel spiriT’: A scholArly inquiry Authors: ABSTRACT Trudie Stark1 Queen Jezebel is rightly recognised as one of the powerful women in the Old Testament. In the Hans J.M. van Deventer1 biblical text she is introduced as a ‘foreign’ queen and wife to Ahab, the 8th century king of the northern kingdom, Israel. This article examines some of the interpretations of this character in Affiliations: the church over the centuries. The focus falls on the latest development in this regard whereby, 1Faculty of Humanities, in some circles, the biblical character is linked to the existence of a ‘Jezebel spirit’ within the North-West University contemporary church. On the basis of a narratological reading of the Jezebel texts it is indicated (Vaal Triangle Campus), that such an interpretation is unfounded and fails to take cognisance of developments in biblical South Africa interpretation related to literary understandings of the text. Correspondence to: Hans van Deventer INTRODUCTION e-mail: Jezebel is doubtless the most infamous of all the female figures in the Hebrew Bible. She is seen as the hans.vandeventer@nwu. embodiment of feminine evil. References by evangelical preachers to Jezebel as a ‘spirit’ create an enemy ac.za ‘outside’ the individual rather than confronting personal sin. Frangipane (1994:119) refers to Jezebel as a stronghold of immense proportions, a way of thinking that exists unchecked in most churches. Postal address: Some references identify Jezebel as the source of obsessive sensuality, unbridled witchcraft, hatred of PO Box 1174, Vanderbijl male authority and false teachings in the church and society at large.
    [Show full text]
  • Sevenchurches 11 Overcoming Jezebel-Immorality
    INTERNATIONAL HOUSE OF PRAYER UNIVERSITY - MIKE BICKLE The Seven Churches in Revelation 2-3: A Church after God’s Heart Session 11 Overcoming Jezebel: Immorality and Idolatry (Rev. 2) I. REVIEW: THE CALL TO LOVE GOD WITH ALL OF OUR HEART A. Jesus spoke seven messages to the Church in John’s generation (Rev. 1-3), knowing that they would also apply to the end-time Church living in context to the unprecedented revival, temptations, pressures, and persecutions described throughout the book of Revelation. B. Jesus’ declaration in Matthew 22:37-38 is one of the most significant statements in Scripture. 37“‘You shall love the Lord…’ 38This is the first and great commandment.” (Mt. 22:37-38) The highest priority to God is that we would love Him with all of our heart. It is the thing that makes our lives and our life choices great: that determination to love Him. C. John made a stunning prophetic declaration that the Church will eventually become a prepared Bride (Rev. 19:7). The greatest corporate miracle in history is the transformation of the end-time Church from spiritual compromise into a “prepared Bride” walking in the first commandment. 7…for the marriage of the Lamb has come, and His wife has made herself ready. (Rev. 19:7) I love this verse–Revelation 19:7. John made this stunning declaration. I mean, it is stunning if you take it at face value. He sees at the end of the age, before the Lord returns, that the Church is made ready as a prepared Bride.
    [Show full text]
  • TEACHER BIBLE STUDY – Prep Time the Prophet Elijah Had Just Witnessed God’S Great Display of Power Over the False God Baal
    Preschool Teacher Guide Unit 13, Session 3: Elijah Ran from Jezebel Preschool Teacher Guide Session Title: Elijah Ran from Jezebel Bible Passage: 1 Kings 19 Big Picture Question: How does God help in times of trouble? God promises to be with us. Key Passage: 2 Kings 17:13-14 Unit Christ Connection: The prophets called God’s people to repentance as Christ calls people to repentance. Sin continued to divide and ultimately destroy the Northern Kingdom, but Christ’s perfect kingdom is forever. TEACHER BIBLE STUDY – Prep Time The prophet Elijah had just witnessed God’s great display of power over the false god Baal. God had sent fire from heaven and then ended a long drought with a great rain. Elijah must have felt a sense of victory; the evil King Ahab could not deny the one true God. But trouble awaited Elijah in the form of Ahab’s wife—Jezebel. When Jezebel heard what Elijah had done at Mount Carmel, she threatened to kill him. Elijah ran away and hid in the wilderness. What a change Elijah experienced! He went from a man faithfully and confidently praying for God’s glory to be displayed at Mount Carmel to a man begging the Lord to take away his life. (See 1 Kings 19:4.) God was merciful to Elijah. An angel of the Lord brought Elijah food and drink while he rested. Then Elijah traveled to Horeb for a personal encounter with God. Horeb—another name for Mount Sinai—was a familiar place in the history of Israel. It was the place where God gave the Ten Commandments to the Israelites and where Moses met with God.
    [Show full text]
  • Apocalyptic Literature: the Revelation Background Keys to Interpretation
    Apocalyptic Literature: The Revelation Background 1. Authorship: John, the son of Zebedee, author of the 4th Gospel and the three epistles. 2. Date and Place: A.D. 95-96 from the island of Patmos. 3. Recipients: Christians of Asia Minor suffering under the persecution of the Roman Emperor. 4. Purpose: To offer comfort and hope to an oppressed community of Christians. 5. Genre: It blends apocalyptic (1:1), prophesy (1:3), and epistle (1:4, 11). Keys to Interpretation 1. Recognize it is the literature of a minority community in their experience of powerlessness. It is basically a justification of God in the face of powerlessness and oppression. 2. See it in its proper theological construct: Providence —> Eschatology —> Apocalyptic 3. Interpret symbols symbolically. Forcing a literal interpretation would make most of the book nonsensical. To force a literal sense on every word is a certain recipe for hermeneutical disaster. (see 1:9-20; 5:6) 4. Cultivate Imagination — A purged and refurbished imagination is a useful tool of interpretation. 5. Begin by focusing on the ancient background rather than modern situation. Note Hal Lindsey, who opines that Origen, Jerome, and even Luther and Calvin “knew little about prophecy,” but that Revelation was written to allow ‘end-time interpreters” (like himself) to unlock its meaning (New World Coming, 1984, 21). For Lindsey, in order to understand Revelation, you need a newspaper in one hand, a Bible in the other, and one eye on CNN. But this mentality violates the most basic rule of interpretation: it could not mean something that it could not have meant to the original audience.
    [Show full text]
  • Ephesus: the Pattern for City Taking
    Ephesus: The Pattern for City Taking School of the Word Ephesus: The Pattern for City Taking Copyright 8 Outpouring Ministries 2001. All Rights Reserved. No part of this publication may be reproduced in any form or by any means without the prior written permission of Alan and Eileen Vincent. Ephesus: The Pattern for City Taking School of The Word 1 . SUMMARY OF EACH SESSION DAY 1 UNDERSTANDING THE BACKGROUND, THE NECESSARY PREPARATION AND THE STRATEGIC NATURE OF THE ASSAULT UPON EPHESUS DAY 2 THE STAGES THE EPHESIAN CHURCH WENT THROUGH FROM ITS INITIAL LAUNCH, NOTING THE VARIOUS ATTACKS IT EXPERIENCED, THROUGH TO THE FINAL BREAKTHROUGH AND THE LESSONS WE CAN LEARN FROM THOSE EXPERIENCES DAY 3 EPHESIANS CHAPTERS 2 & 3 THE POWER OF THE CROSS TO MAKE ONE NEW MAN THE NEW MYSTERIES THAT ARE NOW BEING REVEALED A CRY FOR A REVELATION OF THE FATHER DAY 4 EPHESIANS 4, 5 & 6 THE SEVEN WAYS IN WHICH WE HAVE TO WALK HOW WE STAND AND SUCCESSFULLY WAR AGAINST PRINCIPALITIES AND POWERS IN THE HEAVENLIES DAY 5 LESSONS FROM REVELATION AND THE LETTERS OF JOHN INFORMATION FROM OTHER SOURCES THE FINAL SHOWDOWN WITH DIANA © Outpouring Ministries 2001 page 2 of 48 Ephesus: The Pattern for City Taking School of The Word 1 Introduction The events surrounding the establishment of the church in Ephesus and the events in the city of Ephesus provide God=s pattern for taking cities. If we can fulfill what the word of God describes as God=s will for the Church, we can take cities for God.
    [Show full text]
  • Dangerous Feminine Sexuality: Biblical Metaphors and Sexual Violence Against Women
    DANGEROUS FEMININE SEXUALITY: BIBLICAL METAPHORS AND SEXUAL VIOLENCE AGAINST WOMEN A thesis submitted in partial fulfillment of the requirement for the degree of Master of Humanities BY LISA MARIE EWING B.A., Wright State University, 2009 2013 Wright State University WRIGHT STATE UNIVERSITY GRADUATE SCHOOL March 7, 2013 I HEREBY RECOMMEND THAT THE THESIS PREPARED UNDER MY SUPERVISION BY Lisa Marie Ewing ENTITLED Dangerous Feminine Sexuality: Biblical Metaphors and Sexual Violence Against Women BE ACCEPTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF Master of Humanities. __________________________ David L. Barr, Ph.D. Thesis Director __________________________ Ava Chamberlain, Ph.D. Director, Master of Humanities Program Committee on Final Examination: _________________________________ David L. Barr, Ph.D. _________________________________ Mark Verman, Ph.D. _________________________________ Andrea Harris, M.A. _________________________________ R. William Ayres, Ph.D. Interim Dean, Graduate School ABSTRACT Ewing, Lisa Marie. M.H. Masters of Humanities Program, Wright State University, 2013. Dangerous Feminine Sexuality: Biblical Metaphors and Sexual Violence Against Women. This analysis responds to an ongoing debate between feminist and traditional readings of sexually violent (SV) metaphors in the prophetic texts of Hosea, Jeremiah, and Ezekiel, and the New Testament book of Revelation. Whereas feminist scholars have often argued that such metaphors are built upon the exploitation of women’s sexuality, traditionalist scholars have insisted that the metaphors are merely literary devices that should only be read within their historical and literary contexts. Taking a moderate position, this analysis uses the cognitive metaphor theory to explain that the SV metaphors depend on cognitive associations of dangerous feminine sexuality to relate to historically-specific concerns of the original authors and audiences.
    [Show full text]
  • There's a Price on Elijah's Head. King Ahab's Wife, the Notorious Jezebel
    Sermon by Mack Dennis, Pastor There’s a price on Elijah’s head. King Ahab’s wife, the notorious Jezebel, has a put contract on his life, and now he is on the run. Elijah, one of Israel’s greatest prophets—who, in the end, will be swept up by a conflagration of chariots and horsemen and vanish into the heavens—is, ironically today, running in the opposite direction of Israel’s wilderness journey. This is not exactly progress in ministry. The dejected prophet is crestfallen that his work has come to nothing. Now, like a lost hiker, he is trying to find his way back to the last place where everything made sense—Mt. Horeb—where, once upon a time, the LORD God revealed the Ten Commandments to Moses. If Elijah can make it there, he will find relief in God’s presence, as well as all the answers to the most pressing questions of his life. Miraculously, Elijah does make it to Mt. Horeb. But instead of unveiling the answers, God asks him a question instead: “Elijah? What are you doing here?” A little background to the story. A few days earlier, Elijah had just administered one of the greatest—and funniest—divine encounters in Israel’s history. Elijah had been concerned about Israel’s going after other gods. “If the LORD is God, then follow him. But if Baal, then follow him.” He sets up a contest with the 450 prophets of Baal. They would each set up an altar and call on their god to consume it with fire from heaven.
    [Show full text]