The Prodigal Son and Shakespeare

Author(s):  
Alison M. Jack

In this chapter the ubiquity of references to the Prodigal Son in Shakespeare’s work is explored, leading to a discussion of Shakespeare’s use of the Bible in general and of the Geneva Bible in particular. Two plays are considered in detail: Henry IV Part 1 and King Lear. It is suggested that Shakespeare offers a creative exegesis, or midrash, of the parable in both plays. In the first, the parable is reworked in a way which leads the reader to question the motives of both Hal and the Prodigal in the original text. In the second, the complex overlay of the parable on the plot and characterization offers at least the possibility of grace and hope at the end of the play.

Babel ◽  
1998 ◽  
Vol 44 (2) ◽  
pp. 139-149
Author(s):  
Bruno Rochette

Abstract Examining the prologue to the Greek Ben Sirach, this article tries to describe how the Greek translators of religious texts perceive the difficulties and the limits of their task. Conscious of the changes resulting from the passage of one language to another, they conceive their work as inspired by God. Therefore the work translated does not appear as a simple translation mechanically done, but as a new text reflecting the conception of the inspired translator whose faith is the warrant for the quality and accuracy of the translation. Two other comments on translation are taken into account : Corpus Hermeticum XVI and the Letter of Pseudo-Aristeas on the translation of the Septuagint. The examination of these texts leads to the conclusion that ancient translators of religious writings strove to show the vision of truth as they saw it in the original text to the new audience using another language. This conception of translating will be followed by Latin translators adopting, like Hieronymus, the principle of literality for the translation of the Bible, since in the Holy Scripture even the word order is mystery, as the Father says. A comparison with the modern theory and practice of translation of religious texts is also instructive for the modern translator. It can incite him to be careful of the likelihood of changing the sense of the original he is translating. Résumé En examinant le prologue de la version grecque du livre de Ben Sirach le Sage, cet article décrit comment les traducteurs grecs de textes religieux perçoivent les difficultés et les limites de leur tâche. Conscients des changements consécutifs au passage d'une langue à l'autre, ils conçoivent leur travail comme inspiré par Dieu. Par conséquent, l'oeuvre traduite n'apparaît pas comme une simple traduction, réalisée mécaniquement, mais comme un nouveau texte reflétant la conception du traducteur inspiré. Sa foi est le garant de la qualité et de l'exactitude de la traduction. Deux autres commentaires sur la traduction sont pris en compte : Corpus Hermeticum XVI et la Lettre du Pseudo-Aristée sur la Septante. L'examen de ces textes conduit à la conclusion que les traducteurs anciencs de textes religieux se sont efforcés de montrer à un public nouveau parlant une autre langue la vision de la vérité telle qu'ils la perçoivent dans le texte original. Cette manière de concevoir la traduction sera suivie par les traducteurs latins qui adoptent, comme Jérôme, le principe de littéralité pour la traduction de la Bible, car, dans l'Écriture Sainte, meme l'ordre des mots est mystère, comme le dit le Père. Une comparaison avec la théorie et la pratique moderne de la traduction de textes sacrés peut aussi etre instructive pour le traducteur d'aujourd'hui. Elle devrait l'inciter à etre attentif à la probabilité de changer le sens de l'original qu'il traduit.


Author(s):  
Marcin Majewski ◽  
Artur Sporniak ◽  
Teresa Szostek ◽  
Michał Czajkowski

The article focuses on the analysis of an interview regarding Bible translation and related censorship. The author comments on the statements of one of the interlocutors, adding her own insights and analyses. Bible translators make certain parts of the text more approachable, as was the case with the refrain to Song of Songs, which, in most translations, mentions “embracing” while the protestant Bible contains the correct translation, i.e. “caressing.” Similarly, translators correct the Bible, as they have a different notion of what a sacral text should look like. For example, they introduce neutral phrases instead of offensive words. In Czajkowski’s opinion, translators often censor the Bible, trying to make the text less blunt. However, sometimes discrepancies are a result of not understanding the original text. Not always are these differences a consequence of the translator’s work, though. It is clearly visible e.g. in the case of “pneuma,” a word which can be translated into ghost or soul, spelled with a small letter, or the Holy Ghost. The author does not support the so-called “inclusive” translation. The inspired text should not be changed. Such changes can be replaced with explanations or comments. In order to discover the original meaning of the Holy Scripture, one can compare one of the Polish translations with translations into other foreign languages or other translations into Polish.


1974 ◽  
Vol 25 (3) ◽  
pp. 357-358
Author(s):  
Cathryn A. Nelson
Keyword(s):  

Author(s):  
Tatiana G. Magaril-Il’iaeva

Through the example of Voltaire’s comedy The Prodigal Son, the article shows how Dostoevsky actualizes the worldview and life strategies behind the imagery of other authors, when using their texts in his novel The Adolescent. Nonetheless, Dostoevsky, not only reproposes several different perspectives, but also engages in a dialogue with them and transforms them according to his aim as. Dostoevsky thoroughly weaves the slightly mentioned comedy by the French philosopher into the fabric of the text, and the writer works with it in several mutually dependent directions at once. The quote (taken from the preface, not from the play) stresses the matters that are raised in the preface and the preface itself as a significant element of the composition. The French sentence borrowed by Versilov relates his image with Voltaire’s, as it was perceived by Dostoevsky. In the novel Dostoevsky reflects on the motif of the prodigal son as it is presented in the Bible and also in its transformed version by Voltaire.


2021 ◽  
Author(s):  
◽  
Catherine Joule

<p>The social currency of disease has developed and changed dramatically over the centuries, and this thesis focuses on how Shakespeare used the currency of early modern disease in his plays. Shakespeare’s use of disease and disease metaphors is discussed within the context of four plays: Henry IV Part Two, Twelfth Night, King Lear, and Troilus and Cressida. The first chapter (of three) finds that the purpose of disease within the body politic metaphors is, inevitably, complication. In order to counter and resolve the disease of the state, advisors become physicians, extending the potential of the analogy further until it permeates the social structure of the plays and our perception of the characters. Disease is employed to imply division, instability, and disorder within the imagined body of the state.  The second chapter shows how the idea of infection is used to highlight interpersonal concerns within the plays. The chapter uses references to early modern sources and beliefs about the four humours to illustrate how Shakespeare connects social disorder, disease, morality, and status. The discussion focuses on Galen’s “nonnaturals” which were believed to affect humoral balance, highlighting the significance of early modern conceptions of diet, exercise, miasma, sleep, and stress which serve to create a pervading sense of disease in the social worlds of the plays.  The personal and often horrifying experiences of mental disease we are presented with in King Lear and Twelfth Night are the focus of the third and final chapter. The display of suffering is found to primarily serve to emphasise the commonality of man. In both plays (though at different levels of seriousness) insanity causes a loss of social status for the sufferer and, through this loss of status, their humanity is stressed. The dramatic potential of madness allows the theatre of the courtroom to be parodied to draw questions about injustice into the plays, though without offering any definitive conclusions to them. The literary nature of madness within these plays, furthermore, allows for the clear presentation of issues of class and justice. Generally Shakespeare abandons absolute realism in favour of using disease and disease metaphors as a disrupting influence on social and political order so as to emphasise a wide range of themes and ideas.</p>


2019 ◽  
Vol 29 (3) ◽  
pp. 83-96
Author(s):  
Tom Lysaght

“If we tire of the saints, Shakespeare is our city of refuge.” — Ralph Waldo Emerson A luminary of fi ve religions, Joseph of Egypt looms larger than life. Bahá’u’lláh even likens Himself to “the Divine Joseph” (Gleanings 103:4). However, Joseph’s gradual unveiling as a minor prophet also renders him humanly relatable in ways a Manifestation of God can never be. In the West, Shakespeare and the Bible have each served as paths to knowledge, and their union a way to wisdom. That assertion proves especially true upon comparing Joseph’s odyssey of becoming with Edgar’s in King Lear. Both the prophet and the fictional character, each brother-betrayed, transform unjust adversity into psychological and spiritual growth. They each attain an exemplary sovereignty of self over and above their separate temporal kingships. A comparison of the two aff ords a deeper appreciation of Joseph’s prominent place in scripture, particularly in the Writings of Bahá’u’lláh.


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