Monday, February 3, 2020

THE KING JAMES BIBLE. No Passion Spent:Essays 1978-1995 by George Steiner

. To quote George Steiner* on the centrality of the Bible: “What you have in hand is not a book. It is the book. That, of course, is what ‘Bible’ means. It is the book which, not only in Western humanity, defines the concept of a text. All our other books, however different in matter or method, relate, be it indirectly, to this book of books…All other books are inhabited by the murmur of that distant source.” READ more here: https://www.penguinrandomhouse.com/…/the-new-testament-by-…/

2018年5月3日星期四

THE KING JAMES BIBLE

King James Version - Wikipedia

https://en.wikipedia.org/wiki/King_James_Version

The King James Version (KJV), also known as the King James Bible (KJB) or simply the AuthorizedVersion (AV), is an English translation of the Christian Bible for the Church of England, begun in 1604 and completed in 1611.

Complete Bible published‎: ‎1611

Copyright‎: ‎Public domain due to age, publicati...

Reading level‎: ‎US and Canada Grade 8–10

Online as‎: ‎King James Version at ‎Wikisource

The Story Behind The King James Bible - Christianity

https://www.christianity.com/...history/.../story-behind-king-james-bible-11630052.ht...

Learn more about the commissioning of the King James Bible took place in 1604 at the Hampton Court Conference outside of London. The version remains one of the greatest landmarks in the English tongue, but who was King James?

King James Bible: How and Why the Translation Came to Be | Time

time.com › History › faith

Jun 19, 2017 - A new exhibition highlights the translation process behind one of the most printed books in history.

Genesis 1 KJV - In the beginning God created the heaven - Bible ...

https://www.biblegateway.com/passage/?search=Genesis+1&version=KJV

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the.

Everyman's Library

THE KING JAMES BIBLE was published on this day in 1611.

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not."
--from "Gospel of John"

John Drury’s clear, marvelously erudite, and richly detailed introduction to the Everyman’s Library edition of The New Testament reminds us why the King James Version, first published in 1611, has been the favorite of English readers for centuries. Despite a plethora of new translations in the second half of the twentieth century, the King James Version retains its power and appeal because “it has the intrinsic value of a classic and is an enduring masterpiece.” Drury outlines the fascinating history of this magisterial translation, marveling at the “patient generosity” with which the translators sifted through and distilled a century of previous scholarship. He points out that their work has endured not only because of the astonishing care they took to reflect faithfully the syntax of the original Hebrew and Greek–which enabled them to dispense with the densely entangled prose style that characterized English writing at the time–but also because of their concern to writers from Milton to Coleridge to George Eliot. From the doctrinal richness of the letters of St. Paul to those four masterpieces of storytelling, the Gospels, The New Testament has served as a source of inspiration for centuries. To quote George Steiner on the centrality of the Bible: “What you have in hand is not a book. It is the book. That, of course, is what ‘Bible’ means. It is the book which, not only in Western humanity, defines the concept of a text. All our other books, however different in matter or method, relate, be it indirectly, to this book of books…All other books are inhabited by the murmur of that distant source.” READ more here: https://www.penguinrandomhouse.com/…/the-new-testament-by-…/

***

No Passion Spent:Essays 1978-1995

George Steiner

3 書評

Yale University Press, 1998/3/30 - 448 頁

George Steiner is one of the preeminent essayists and literary thinkers of our era. In this remarkable book he concerns himself with language and the relation of language to literature and to religion. Written during a period when the art of reading and the status of a text have been threatened by literary movements that question their validity and by computer technology, Steiner's essays affirm the primacy of reading in the classical sense. Steiner covers a wide range of subjects, from the Hebrew Bible, Homer, and Shakespeare to Kafka, Kierkegaard, Simone Weil, Husserl, and Freud. The theme of Judaism's tragic destiny winds through his thinking, in particular as he muses about whether Jewish scripture and the Talmud are the Jew's true homeland, about the parallels between the "last supper" of Socrates and the Last Supper of Jesus, and about the necessity for Christians to hold themselves accountable for their invective and impotence during the Holocaust.

コトバヘノジョウネツ　ソウショウニベルシタス
叢書・ウニベルシタス
言葉への情熱
原書名：NO PASSION SPENT:Essays 1978‐1995(Steiner,George)本物の教養のすごみ　知の巨人の最新評論

　ジョージ・スタイナーの評論を読むと、文章を書くのが恥ずかしくなる。本物の教養に裏打ちされた文章とはこういうものかと思い知らされるからだ。
　なにしろこの人、国籍はアメリカだが、もともとオーストリア系ユダヤ人の子としてパリに生まれ、家庭では英独仏語が飛び交っていたというし、幼児期から父親にギリシャ語でホメロスを読み聞かされ、少年時代からシェイクスピアに読みふけったという天才児。一九四〇年にゲシュタポの手を逃れてアメリカに脱出し、戦後もアメリカとヨーロッパを股（また）にかけて活躍してきた文字通り国際的な知識人であるが、七十歳を超えたいまも健筆をふるっている。
　この最新の評論集には二十一篇（ぺん）の講演・評論・書評が集められているが、その話の及ぶ範囲がすごい。実にコクのある読書論に翻訳論、辛口のアメリカ文化批判、旧約聖書にホメロス、シェイクスピア、フッサール、カフカ、キルケゴール、ハイデガー、ウィトゲンシュタイン、ナボコフにマンデリシュターム、極め付きの古典から現代までの文学・哲学・科学・芸術と、まさしく脱領域の知の饗宴（きょうえん）だ。
　どれをとっても、そこにこめられた豊かな学殖に酔わされ受け売りをしたくなるが、身近なところで「夢」を論じた講演を見てみよう。
　動物の見る夢の話にはじまって、人間の眠り方の歴史、夢の歴史に話は移っていく。そして、古代地中海世界では未来を予知する機能を認められていた夢が、いつの間にか過去の記憶を糧（かて）とするものとされるようになった、その逆転の起こった時点が確かめられる。その間に、『イリアス』に描かれたアガメムノンの夢、有名なデカルトの夢、そして世紀末ウィーンでフロイトの収集した夢が検討され、精神分析学は夢の意味を固定化し、貧しくしたのではないかという疑問が出される。なんともしゃれた講演だ。
　「教養」不在の近ごろ、久しぶりに知の巨人のすごさを堪能したが、これだけの名著、もっと読みやすい翻訳を心がけるべきだろう。

　評者・木田元（哲学者）
　（伊藤誓訳、法政大学出版局・５７９ページ・６，７００円）

.Chartres and Bible；嘯聲《柱頭上的〈聖經〉》；Capitelli, colonne, Ordini in dettaglio

https://hcbooks.blogspot.com/2017/07/chartres-and-bible.html

‎ сергей уваров ‎ 發文到 RENAISSANCE ART AND ARCHITECTURE 還有 107 張 Dottrina dell'Architettura 在 Capitelli, colonne, Ordini in dettagli...

HCBOOKS.BLOGSPOT.COM

Chartres and Bible；嘯聲《柱頭上的〈聖經〉》；Capitelli, colonne, Ordini in dettaglio

‎ сергей уваров ‎ 發文到 RENAISSANCE ART AND ARCHITECTURE 還有 107 張 Dottrina dell'Architettura 在 Capitelli, colonne, Ordini in dettagli...

Saturday, February 1, 2020

Crowning a King (1)

Maine’s Senate race

Crowning a King (1)

The final crisis came over the Act of Succession with its inescapable implications. While the supposed nullity of Henry's marriage with Catherine of Aragon was still being decided at Rome, Henry married Anne Boleyn, who was then crowned Queen. More refused to attend her coronation. In 1534 the Act of Succession required the king's subjects to recognize the offspring of the marriage of Henry and Anne as successors to the throne; also that the union with Catherine of Aragon was no true marriage, but that the union with Anne was a true marriage and that the authority of any foreign prince or potentate should be repudiated. To the first part of the oath More was ready to agree, but he could not accept the other propositions, especially as only a little while before Clement VII had at last pronounced the marriage of Henry and Catherine to have been valid. Opposing the Act had been declared high treason, so after a second refusal More and John Fisher, bishop of Rochester, were committed to the Tower. This was on 13 April 1534. More was imprisoned for the remaining fifteen months of his life. Many efforts were made to induce him to conform but in vain; he forfeited all his lands and his family shared his poverty. In 1535 the Act of Supremacy which gave to the king the title ‘only supreme head of the Church in England’ came into force. John Houghton and the other London Carthusian monks were executed for ‘treason’ on 4 May and were watched by More on the way to their death. On 22 June, Fisher, More's friend and adviser, was beheaded on Tower Hill; on 1 July More, weak from illness and imprisonment, was tried in Westminster Hall. His defence was that his indictment was based directly on an Act of Parliament repugnant to the laws of God and the Church; that no temporal prince can presume by any law to take upon himself a spiritual pre‐eminence given by Christ to St. Peter and his successors in the See of Rome; that a particular country could no more make laws against the general law of the Church than the City of London could make a law against Parliament to bind the whole country; that the new title was contrary to the king's coronation oath. Further, although bishops and universities had agreed to this Act, More had not found in seven years' special study of the subject a single ancient writer or doctor that advocated the spiritual supremacy of any secular and temporal prince. In Christendom itself learned bishops and virtuous men still alive, not to mention the saints who were dead, agreed with More; therefore he was not obliged to prefer the council of one realm against the General Council of Christendom or one Parliament (‘God knows what manner of one’) to all the Councils made these thousand years. Nevertheless, he was condemned to death. Characteristically he then expressed the hope that he and his judges may ‘hereafter in heaven all meet merrily together, to our everlasting salvation’. A last affectionate meeting with his daughter Margaret followed on his way back to the Tower; she and other members of his family had taken the oath which he refused. He was executed on Tower Hill on 6 July, his last words being that he died for the faith of the Holy Catholic Church and was ‘the king's good servant, but God's first’.

最後的危機，隨著繼承法的無可逃避的意含而來。雖然亨利與阿拉貢的凱瑟琳的婚姻之無效論仍在羅馬裁決時，亨利與安博林結婚，並將她加冕為王后。摩爾拒絕出席她的加冕禮。1534年，繼承法要求國王的臣民應承認亨利和安的後代為王位的繼承者;而與西班牙阿拉貢的Catherine的婚姻並非真正的，與安的婚姻才是真正的，又任何外國公親或君主的權威應該不予承認。對於上述誓言的第一部分，摩爾準備同意，但他無法接受後者，特別是在克萊門特七世教宗接下來就會宣判亨利和凱瑟琳的婚姻已有效的時候。反對該法案最終會被宣判為犯了叛國罪，所以第二次拒絕宣誓之後，摩爾與羅切斯特主教約翰費舍爾就被投入倫敦塔關起來。當時是1534年4月13日。摩爾生命的最後15個月一直都被囚禁在那兒。許多作了相當的努力來勸他依順法律來宣誓，可都沒成功；他的所有地產都被沒收，家人淪為窮人。在1535至高無上法案賦予國王“英格蘭教會的唯一最高負責人”的稱號生效了。5月4日，約翰霍頓和其他倫敦嘉都西會(Carthusian)會員以“叛國罪”被處決，他們赴義途中特別安排給摩爾看到。6月22日，費舍爾，摩爾的朋友和顧問，被斬首於倫敦塔山坡。 7月1日，摩爾因監禁而體弱多病，在西敏寺的大廳受審。他的答辯是，他的起訴書乃是直接基於與上帝和教會的法律相抵觸的議會法案，沒有任何世俗王公或法律可以凌駕來自神基督和聖彼得繼任者羅馬給予他的精神力量，正如倫敦金融城不可通過法律來約束國會，所以國會無法可依來稱其臣民有違國王的的加冕誓言之罪。

此外，儘管主教們和諸大學已同意該法案，摩爾專心7年致力於專門研究之後，發現自古以來的所有博學之士無人主張任何世俗王公可能超越教會作為精神至上的主體 。在基督教中，博學的主教和道德高尚的人仍比比皆是，更不用談還有諸多聖人可效法之，他們的見解都與摩爾一致，所以他對於某地域的議會訂出高於一般教會法（“上帝知道一體的教權“）和千年來的習俗的法律並沒有義務。然而，他還是被判處死刑。他以其特有而慣用方式表示，希望能和法官們可以“此後在天上歡聚，來取得我們永恆的救贖”。在他返回倫敦塔的途中，他與女兒瑪格麗特做最後的熱烈討論，她與其他家庭成員已宣了誓，可摩爾仍拒不宣誓。7月6日他在倫敦塔山坡被斬首示眾。他最後的話是，他為神聖天主教的信仰而死，他始終都是和“國王的僕人，但神為先”。