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The myth of the Flood in Anglo-Saxon England
Author: Daniel Anlezark

The story of the Flood, inherited by the Anglo-Saxons during their conversion to Christianity, was transformed by them into a vital myth through which they interpreted the whole of history and their place in it. The dual character of the myth, with the opposition between threatened destruction and hope of renewal, presented commentators with a potent historical metaphor, which they exploited in their own changing historical circumstance. This book explores the use of this metaphor in the writings of the Anglo-Saxons. It is the integration of a well-known biblical story into the historical and cultural self-definition of a group of people converted to Christianity and its worldview. The Flood in the Bible is clearly a punishment, though the sin is not so well defined. This forms part of a historical pattern of sin and punishment extending back to Eden, and progressed to the sin and exile of Cain. For Bede the historian, the Flood was a key event in the earlier history of the world; for Bede the theologian, the Flood was an event replete with mystical significance. In Exodus and Andreas all the poems share an interest in two themes, which emerge from the biblical story of the Flood and its theological interpretation: covenant and apocalypse. Noah is the 'one father' not only of Israel, but of the whole human race, and his introduction widens the concept of 'inheritance' in the Exodus. The book concludes with a detailed discussion of the significance of the Flood myth in Beowulf.

Fabian Graham

registered their names in his capital, located close by at Liangfu (Yu, 1987 ). Significantly, while both the Yellow Springs and Mount Tai were associated with coldness and darkness, and prior to the introduction of Buddhism, “Hell was yet to be judgemental and there are no explicit mentions of punishments” (Miller, 2008 : 70) in either the Yellow Springs or Mount Tai. Historically, “It was Buddhism which furnished a completely worked out theory of sin and punishment to the Chinese” (Thompson, 1989 : 35). With the arrival of Buddhism came the

in Voices from the Underworld
Two tales of 1861–2
W. J. McCormack

England, by challenging the theology of sacraments, of sin and punishment, and – ultimately – by applying a highly damaging textual analysis to great portions of the Old Testament. The Dublin flurry had its own distinctive features, with an extreme anti-Catholic attitude voiced by the Reverend William Digby, and a philosophical response embodied in the work of a barrister, Edward

in Dissolute characters
Tara Williams

implies a close friendship, and the synopsis describes a mutual intimacy that emerges through dialogue: In a world where sin and punishment govern their lives, two remarkable women discover different ways of living their faith. Interpreting the Bible is a dangerous thing to do – especially for a woman – but Margery and Julian find silence harder still. Filled with her conviction that God is love, not a voice of punishment, Julian shows Margery how to lift the weight of guilt from off her shoulders. In

in Encountering The Book of Margery Kempe
Social semantics and experiments in fiction
Lynne Hapgood

urban congregations by inspired ­revolutionary preaching that, ‘[i]n fact, early Christians did not distinguish between theological and economic doctrines’ (Noel, 1909: 6). The new humanist direction in Christian discourse was to prove a powerful counter-influence to both socialist economic theory and hard statistics. Compassion and mercy, rather than sin and punishment, were put firmly back in the social conversation. Evolving discourse A first step towards understanding how Harkness participated in changing language and testing out experimental forms capable of

in Margaret Harkness
Welsh Presbyterianism in Sylhet, Eastern Bengal, 1860–1940
Aled Jones

Koranic comparisons between accounts of the Creation, the Fall and the Flood, the object of punishment, the omnipresence of God, the origin of sin and punishment, and the meanings of such concepts as fate, righteousness and reward. Other encounters explored the elusive nature of true happiness, the source and effect of prejudice, and what constitutes truth. 26 The debate strategy continued under markedly

in Empire, migration and identity in the British world
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The politics of disease
Andrew Smith

–4). This is despite the play’s emphasis on Oswald’s tiredness and admission of poor physical and mental health. Nordau seems aware that he cannot simply deny that Oswald’s disease is meant to be syphilitic and he returns to it later in order to suggest that Ibsen is merely using the disease to support one of his strange, degenerate, mystical visions concerning the idea of sin and punishment. Nordau

in Victorian demons
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The Revenger’s Tragedy
Gabriel A. Rieger

both beauty and horror, representing both sin and punishment), the tone of the scene is likewise ambiguous. Vindice and his brother are jovial throughout, punning on matters of death and ironically joining the Duke as he calls treason, stomping on him the while. There follows an exchange among the three characters, the absurdity of which can scarcely be overstated: VINDICE : Alas, poor lecher, in the hands of knaves,  A slavish Duke is baser than his slaves

in The genres of Renaissance tragedy
The Bible and the Fathers
Daniel Anlezark

of the whole human race, the Flood myth is stripped of pagan gods found in Mesopotamian analogues, and has a strong moral character. The Flood in the Bible is clearly a punishment, though the sin is not so well defined, and forms part of a historical pattern of sin and punishment extending back to Eden, and carried forward through the sin and exile of Cain. The biblical Flood is presented as no local

in Water and fire
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Jean R. Brink

the Baynard's Castle meeting. The full title of the tract indicates its opposition to Anjou's courtship: The Discoverie of a Gaping Gulf Whereinto England is like to be Swallowed by another French Marriage if the Lord forbid not the banns by letting Her Majesty see the sin and punishment thereof (1579). 5 Discoverie of a Gaping Gulf was printed on 18 August, and this timing

in The early Spenser, 1554–80