Showing 271 - 280 of 375 annotations tagged with the keyword "Religion"
In this short volume, Janet Malcolm frames a series of reflections on Chekhov's life and work with her pilgrimage to Chekhov-related sites in Russia and the Ukraine. The book begins with Malcolm's visit to Oreanda, a village on the Crimean coast near Yalta, which is the site where the fictional lovers in Chekhov's story The Lady with the Dog (1899, see annotation) sit quietly and look out at the sea on the morning after their first sexual encounter. While these lovers are fictional, their creator actually spent the last several years of his life as a respiratory cripple living amid the seascapes around Yalta.
The visit to Oreanda occurred near the end of Janet Malcolm's literary journey, but it provides a fulcrum or center of gravity for the book. From there, she constructs a narrative with three interweaving plots. One consists of her reminiscences of the last 10 days or so in St. Petersburg and Moscow, and her visit to Chekhov's estate (now a state museum) in the village of Melikhovo, south of Moscow. A second presents biographical material about Chekhov. Malcolm triangulates and interweaves these two with critical observations about the writer's stories and plays.
A dark comedy about an upper-middle class blended family living the technology overloaded, mall-mad contemporary American life in a small midwestern town until catastrophe strikes. Jack Gladney teaches Hitler studies at the College-on-the-Hill. He is married to his fourth wife Babette, who reads tabloids to the blind and teaches posture classes to senior citizens. Together, they have four children, and a quirky extended family.
Interspersed in the noisy, chaotic family relationships is the central questions that obsesses Jack and Babette: who will die first? Death is everywhere in this story--on TV, radio, at the mall, in Hitler studies, and at home. Then an industrial accident releases an "airborne toxic event"--a lethal cloud of Nyodene D. to which Jack is exposed.
Absurd, witty, and almost plausible, the catastrophe answers his question about who will die first, but tells him nothing about death itself. What is the meaning of death, and, by implication, life? In the final section, dying Jack goes to hospital and meets nun Sister Hermann Marie and questions her about her faith. She explains that her piety is only a pretence: . . . "we are here to embody old things, old beliefs. The devil, the angels, heaven, hell. If we did not pretend to believe these things the world would collapse." (p. 318)
Responding to the suppression of an historic event barely recalled today--5000 Madrid civilians executed for revolting against the invading Napoleonic French army--Goya painted a monumental canvas. The painter depicts fear and defiance in the enlarged white eyes of the patriots still alive, some shielding their eyes and faces with their hands. Profuse blood seeps from the dead lying in groups all over the ground as the firing squad of well-equipped professional soldiers massed together (only their backsvisible to the viewer), shoot at alarmingly close range unarmed, shabbily dressed peasants.
Strong light from a single lantern illuminates the face and body of one white shirted condemned man on his knees, eyes wide-open, leaning forward, arms outstretched, Christ-like, at the moment he is being shot. The powerless, innocent and grieving victims, next to be sacrificed, are hemmed in by a barren hill behind which looms the outline of barely visible city buildings, including a church.
En route to the way to the Trojan War, warrior Philoctetes, wielder of the bow of Heracles, is bitten by a poisonous snake at the shrine of the goddess Chryse. The infected wound becomes so painful that Philoctetes’s screams of agony repel the Greek commanders, who order Odysseus to leave him on the island of Lemnos. Ten years later (the time of the play’s opening scene), Odysseus returns to Lemnos with Neoptolemus, son of the now-dead Achilles, to retrieve Philoctetes’s bow. It has been prophesied that only with this bow can Troy be conquered.
Promising him glory and honor, Odysseus convinces Neoptolemus to win Philoctetes’s trust and take the bow. Philoctetes, delighted to see any human and especially another Greek, shares his story with Neoptolemus, begs him to take him back to Greece, and entrusts him with the bow when he is overcome by a spasm of pain.
Deeply moved by witnessing Philoctetes’s misery firsthand, Neoptolemus confesses the truth to him, but tries to persuade Philoctetes to accompany him to Troy. When Odysseus appears, Neoptolemus returns the bow, declaring that only with Philoctetes himself wielding it will the prophesy be fulfilled. He asks forgiveness, and invites Philoctetes to come back with him to be healed and then on to Troy to contribute to the battle. The only thing that ends Philoctetes’s refusal is the sudden appearance of Heracles, who announces that Philoctetes and Neoptolemus must join together to take Troy.
This collection is a wide-ranging view of physician poets writing not only about their professional roles, but about themselves and those around them as human beings. The anthology came about as a tribute to one of its major contributors, poet-physician Rita Iovino who spent many years of her life working with other physician writers and their creative natures.
All of the 29 contributors are physicians and the range of subject matter is broad. The collection is divided into subject matter clusters: Of Medical Matters; Of Love Matters; Of Family Matters; Of Natural Matters; Of Life and Death Matters; Of Philosophical Matters; Of Holy Matters; and two prose essays on the role of poetry in the lives of physicians.
This historical novel is set in 16th century Venice, where the great anatomist and physician Mateo Colombo has just been charged with heresy and placed under house arrest. The book proceeds in a series of short frames or fragments, presenting Colombo’s story from a wide variety of perspectives, ranging from the perspective of Mona Sofia, the most prestigious whore in Venice, to that of Leonardino, the crow who waits each morning to scavenge an eyeball or piece of flesh from one of the anatomist’s cadavers.
What is Colombo’s heresy? True, he has consistently violated the Papal Bull of Pope Boniface VIII that forbid obtaining cadavers for dissection, but his scholarly eminence and friendship with Pope Paul III have protected him from recrimination. His heresy is far worse than simply ignoring a Papal Bull; in fact, Mateo Colombo has discovered a dangerous new anatomical structure, the clitoris!
Mateo was called to the bedside of an unconscious holy woman named Inés de Torremolinos. In the process of examining her, the physician was amazed to discover "between his patient’s legs a perfectly formed, erect and diminutive penis." (p. 105) He took hold of the strange organ and began massaging it. As he did so, there was an amazing response in his patient: "(Her) breathing became hoarser and then broke into a loud panting . . . Her lifeless features changed into a lascivious grimace . . . " (p. 107) Subsequent research undertaken with Mona Sofia, the resplendent whore, as well as with cadavers, confirmed the significance of Colombo’s discovery.
At his hearing before the High Tribunal, Colombo explains his findings, which are far too complex and subtle to summarize (pp. 138-165). The finding of greatest interest, however, is that "there is no reason to believe that there exists in women such a thing as a soul." (p. 151) In fact, Colombo contends he has proven that the "amor veneris" or clitoris performs in women "similar functions to those of the soul in men, " although its nature "is utterly different since it depends entirely on the body." (p. 153)
You’ll have to read the book to discover what the verdict of the High Tribunal of the Holy Office was and Mateo Colombo’s fate.
Joe Rose, a popular science writer, and his partner Clarissa, a Keats scholar, are picnicking in the English countryside when an accident happens: a hot air balloon carrying a man and his grandson goes out of control. Five men, including Joe, run to help, holding onto the balloon's ropes; when a gust of wind lifts the balloon, four men, including Joe, let go but the fifth holds on, is lifted high in the air, and falls to his death.
One of the would-be rescuers, Jed Parry, becomes obsessed with Joe, and begins to stalk him, interpreting all rejections as veiled invitations. Jed wants both to convert Joe to charismatic Christianity and, it seems, to become his lover. Communication is impossible, the police are no help, and under the strain Clarissa and Joe's relationship comes apart. In a restaurant, someone at the next table is shot, making Joe realize that Jed is trying to kill him. After breaking into their apartment, threatening Clarissa at knifepoint, and then attempting suicide, Jed is arrested and committed to a psychiatric hospital.
In a subplot, the dead man's widow suffers a loss exacerbated by the belief that her husband had been having an affair. Joe learns the truth about the suspected affair and is able to reveal to the widow that her husband had been faithful after all.
The book ends with two appendices: an invented article from a British psychiatry journal presenting Jed's case, and a letter written to Joe by Jed three years later, still hospitalized, and still, deludedly, in love.
It is 1965. Graduate student, Adam Appleby (the name is significant), twenty-five years old and father of three, is terrified that his wife, Barbara, is pregnant again. He loves her and is faithful, but their commitment to Catholicism turns their sex life into a furtive obsession, encumbered with calendars, thermometers, and guilt.
This day in his life, like all others, is spent in the British Museum, researching an interminable thesis on 'the long sentence' in minor English writers. But Adam cannot concentrate for frustration, anxiety (over Barbara's delayed period), and financial despair. When a young descendant of a minor writer tries to seduce him in exchange for a steamy manuscript that could easily make his career, Adam discovers a shocking willingness to compromise on his principles.
Christ stopped at Eboli, say the southern Italians, meaning that they are "not Christian," uncivilized, forgotten, and deprived. Physician, writer, and painter, Levi was arrested and 'exiled' from his home in Turin for opposing Fascism during the Abyssinian war (1935). This is the memoir of his life as a political prisoner under house arrest in a malaria-ridden village in Lucania (Basilicata).
The peasants immediately seek his advice for their ailments, but the two local doctors are jealous, as well as incompetent, and they have him stopped. Grinding poverty, illness, superstition, and despair work on each individual in different ways; but the peasants move with the cycle of seasons and religious festivals. The feast of the black Madonna (Chapter 12) and an unforgettable pig castration (Chapter 19) are vividly described. In the 'atmosphere permeated by divinities' (p. 151), the animal, human, and spiritual spheres combine (Chapters 8, 13, 15).
The closing chapters are a political meditation. Deprivation and isolation make the south an irrelevant and different country to the powerful middle class that runs the Fascist party. In return, Fascism finds no supporters here other than corrupt, petty officials. Levi contends that "the State" of any political stripe will never solve the problems of southern Italy until peasants are involved.
The narrator of this historical novel, Anna Frith, works as a servant in the household of the local minister. The story recounts the horrific events in a plague-ridden village of 17th-century England. Anna, having lost her young husband in a mining accident, loses both her sons to the plague, as well as a boarder in her household who seems to have been the first case in the village.
After these losses, she stays her grief by tending the sick in many families. Particularly after the village works out terms of quarantine with the earl, no help but food and supplies comes in from outside. She learns much from the local herbalists, two midwives whose work she carries on after their violent deaths. In this work she develops a close partnership with the pastor's wife.
The story takes us through the whole trajectory of loss, accusations, spiritual struggle, shared grief, creative adaptations, and eventually emergence from sickness and quarantine. Anna's own journey takes some surprising turns as her confidence and clarity about her own mission grow and deepen.