Lionel Laborie

been chosen by Christ himself to announce his return.11 Jesus allegedly appeared to Barbara Cadell in London in 1694.12 The Revd John Mason had the same vision in Water-Stratford; he believed the Millennium was to begin the same year and that he would live for another thousand years, while his two disciples, Thomas Ward and Valentine Evans, claimed to be the two witnesses of the Apocalypse (Revelation 11:3).13 Similarly, the Independent minister Thomas Beverley predicted the Second Coming for 1697, which the Origenist Thomas Moor(e) claimed to fulfil as the new

in Enlightening enthusiasm
Stephen Penn

multiplicity of ways. 18 Here ends the Treatise on the Seven Gifts of the Holy Spirit 42 On the Loosing of Satan On the Loosing of Satan. Latin text: Polemical Works , vol. 2, pp. 391–400. This treatise focuses on a short passage in the Book of Apocalypse in which Satan in bound and cast into an abyss for one thousand years. Wyclif argues that from the time of Christ’s ascension until the present day Satan has been loosed from the abyss in a

in John Wyclif
Gender adaptations in modern war films
Jeffrey Walsh

Oliver Stone’s film Platoon (1986), which portrays feuding soldiers, loss of morale and the murder of civilians. The three most distinguished Vietnam films of the 1970s, Scorsese’s Taxi Driver (1976), Cimino’s The Deer Hunter (1978) and Coppola’s Apocalypse Now (1979), all communicated an aura of loss and bitterness, which was inevitable perhaps after the war

in Gender and warfare in the twentieth century
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Bob Dylan via Jack Kerouac and Allen Ginsberg
Laurence Coupe

adopt Blake’s faith in the prophetic power of poetry. To put the case even more strongly, we may say that Ginsberg seemed to regard both Blake and himself – and, by association, Dylan also – as having an insight into the nature of apocalypse. Let us clarify this term and its significance in this context. There are certain parts of the Bible which we call ‘apocalyptic’, from an ancient Greek word which means ‘unveiling’, because they offer to reveal the secret of the last days of history. Over the centuries, many poets have been inspired by these writings, notably

in Beat sound, Beat vision
Jill Fitzgerald

to frame the viking onslaughts of his time within God’s providential design for the Anglo-Saxons. While scholars such as Lionarons ultimately read the function of Wulfstan’s many ‘inversions of the proper order’ in Sermo Lupi as emblematic of Antichrist, ‘the reversal of good and evil’, 108 in what follows I suggest that these inversions can be traced back to Sermo 6, where Wulfstan represented disloyalty and rebellion through Lucifer’s desire to be co-equal with God. Along with Lionarons, Stephanie Hollis characterises the vikings as heralds of the apocalypse

in Rebel angels
Kimberly Hutchings

reconcile secular chronos with the kairotic time of creation and apocalypse described and prophesied in the Bible. In seventeenth- and eighteenth-century Europe, neo-classical and Christian temporal framings of human history interact and intersect with a Baconian faith in the possibilities of progress. They do so within a context in which the temporal and spatial distinctiveness of Europe is becoming a self- C [ 28 ] 3200TimeandWorldPolitics.qxd:2935 The Biopolitics 18/7/08 07:57 Page 29 From fortune to history conscious assumption of European thinkers, a context

in Time and world politics
Abstract only
Sarah Annes Brown

written in English it seems to have travelled through time as a physical object, somehow leaving Rome’s final hour to return to its dawn, for it is in Rome that the last man of the title, Lionel Verney, composes his account of the plague. Yet again we can detect a dynamic of circularity and repetition at work in the literature of apocalypse. Whereas Virgil encouraged his Roman readers to imagine a forum

in A familiar compound ghost
Frank Ardolino

playlet, which ostensibly is performed to celebrate the marriage between Balthazar and Bel-imperia, alludes to the fateful marriage between Henry of Navarre and Margaret of Valois in Paris on St Bartholomew’s Day in 1572, when Huguenots were massacred by Catholic conspirators. In effect, Hieronimo’s revenge playlet reverses the earlier historical event. Finally, in Apocalypse and Armada

in Doing Kyd
Sarah Daynes

future Marcus Garvey says that the blood want run and Jah Jah says him a go bring down fire. Johnny Clarke, “Be holy my brothers and sisters,” 1976 This implies that the present is the time of the proximity of the Apocalypse, announced by the presence of the messiah. The rastas demonstrate the messianic quality of Haile Selassie by two means: first, a reconstitution of his lineage in the Bible (that is, the search for proofs in the historical past told by the biblical text), and second the biblical confirmation brought forth by the Book of Revelation (that is, the

in Time and memory in reggae music
Abstract only
Mariko Hori Tanaka, Yoshiki Tajiri and Michiko Tshushima

natural disasters, so that we endlessly feel a sense of apocalypse. Beckett’s sense of men and women living in worsening conditions towards the unseen ending is the global anxiety shared in the late twentieth and twenty-first century. Beckett’s imagination of dead victims ruined and suffering in some traumatic event (which he never clarifies) reminds us, the audience and the readers, of those who have suffered and died in apocalyptic disasters. This chapter thus deals with the recent globally shared cultural traumas in our age. It will open up the discussion of the

in Samuel Beckett and trauma