‘Anthropology /Literature /Cultural Studies Weng the subject of much inovative scholarship in recent years, is only one haf of what we cal iteracy. The otter hall, reading now Tiraly receives ts due in these groundbreaking essays ty a distinguished Broun of anthropologists and literary scholars. The authors challenge the stil-prevalent rotion that soe: ceties “progress” along 2 universal sequence from oraity, or preliteracy, to tt. eracy, Almost al the contributions focus on the fact that craity and text, far from being opcosite ends of a cortinuum, interact in complex, muticirec tional ways, ‘The reading situations described here range from AngloSaxon England to Contemporary Indonesia, and from ancient Israel to the Kashaya Pomo Indian reservation. Some essays investigate what reading is i exoticaly cross-cultural Contexts, while others demonstrate that in certain Western contexts reacing is stil very much a social activity. Some analyze the long historical transition fram ‘eading a5 2 collective, oral practice in the West to the private, silent one itis re fzarded as today. Filed with insights that enhance our understanding o!“iteracy this colection offers new perspectives for readers in anthropology, Iterature, his tory, and phlosooty, as wel asin religious, gender, and cultura! studies, Jonathan Boyarin, Visiting Scholer at the Center for Studies of Social Change, New Schicol for Social Research, is the author most recenty of Starm fram Paradise: The Politics of Jewish Memery (1992) Cover sig: Gen Cstersen University of California Press Berkeley 94720 ISON 0-S20-08133 il ADSENSE a 50: i |< The Ethnography of Reading s ©0080 0000O0L800C0O008S0000 000000808PRKO epHay soy fopHoR SS4Ud VINUOSTIVO AO ALISUTAINN uuvdog ueyjeuol” Ag azu1a3 SUIPeIY jo AydeirSouyiy ou], 000 OOOO SOOOLHOOHHHHOHHHHHHHHHO8EO©0808 OOOHHHHOHOCHOHOSCOOSCECH8EESEESEEEESE ‘This book is a printon-demand volume. Itis manufactured using toner in place of ink, Type ard images may be less sharp than the same material seen in traditionally Printed Uiversity of California Press editions “Loud Covs" copyright © 1902 by Ureale K. Levin University of California Prese Berkeley and Les Angeles, California University of California Press Onford, Brand Copyright © 1988 by The Regents of University of Caiornta Library of Congress Cataloging-in-Publcaton Data ‘The Ethnography of reading / edited by Jonathen Boyarin, bom. Includes bibliographical references and inde ISBN 0-520-07955-8 (deh alk: paper) ISBN 0-599-08133.1 (ath paper) 1. Books and teading. 2. Literatureand sociny @ Literacy. 1. Boyarin, Jonathan. Zico3.887" 095 (28.9—se20 saeco Printed inthe United States of America ‘The paper used in tis publication meets the minimum requirements of American ‘Natiosal Standard for Information Sciences Permanence of Paget ler Printed Library Macerals, ANSI Z39:48-1988 6 CONTENTS LOUD COWS, BY URSULAK. LEGUIN, [af 1 Introduction / 1 Jonathan Boyan 2, Placing Reading: Ancient Israel and Medieval Europe 10 Daniel Boyar 3. Gracious Words: Lute's Jesus and the Reading of Sacred Poetry at the Beginning of the Christian Era / 38 ‘Susan Noakes 4. The Caltural Construction of Reading in Anglo-Saxon England / 38 ‘Neha: Howe 5. Keep Listening: Ethnography and Reading / @ Johannes Fabian 6. The Presence of the Name: Reading Scripture in an Indonesian Village / 96 James N. Bater 7, Litersey, Orality, and Ritual Practice ia Highland Colombia / 139 Diana Digger and Joanne Rappaport 8. Japanese Spirit and Chinese Learning: Seribes and Storytellers im Premodera Japan / 135. “H. Mach Horton 9. Textual Interpretation as Collective Action 180 Elizabeth Long> OOOO OOOSSOSSSHOOOOOHOHHHSHHHHOHEE8 G-~ 9e—— En ae ay SH Lemope Baudea] RS, “Ayeng) Coat 31 rere 2] 24 Fe Beng aE? 8 Dep ve spem pe tyre Ges | “mez snem ye THY 5 of MINE SURE CrP GAAS yO -prayis oF Ne CE j-DnSros aay ea oles Som Ways: py jie Ole “beg wep sagen] cet eee eye 20M] SQA me nue DB -cyae amb DNV ASTIN, a, ; aot fo wasp) ya Be VY) jamin oregereg emer eI spas soso et ped. MPOIAS 11 o ee + cag SIN Seg oes Boa eo a mog sv soy 2 a une Hy “rs eH SR ope By s “BERS Ss ion vi clam cree — Re nm IMY owas 9 az cay ROHL ea ee WY Ba = “SS5SLN37 “999-1 SB SSISINIT IAS © oreag of GF $1 Sj SITS 2 B- Ome sy P— Pray DA 1 J DVPy|Seoen” Hee Coeany s\ 4-0 ony oy. a Ey Me} xaant pag woug wz} pmmsouy Zt nung 219 see | wooisreD uoNRADEY e UL Saypesyt yo a8uaqtnun 24, 2aTy EWI M Brg Suido—yE “11 snag sexo zz) _waqemncaf qa, Mae Soppeny jo Aadesiounn 241,193, ath PunOsy 2.0 “OL SENaLNOO vo56000000000 000008 0088088808: ~~ tO, 7g OVER apae00” here come. the Loup Cows Mosoreving throoeugl Ha silences, Wonoeeing in the trates, Lop COWS in the sasred groves — (di datestedaay! 3 gt Noni! Loup cus DUD cows pa SOUS Wout hing \Q sos gins - HEV | ib is aléud Lente K ASie. 0 ONE Introduction Jonathan Bryerin [Nething is mere commonplace than the reading experience, and yet nething is more ur- enon. Reading is such & mater ofcourse that at fst glance it sems there is nothing (0397 aio it. “The contributors to this volume have all given reading a second glance, and find much to say about i. Their investigations take ur beyond the simple rubric of “literacy,” which was once understood aa an evolutionary ‘advancement in the generalization, abstraction, and reliable transmission of otherwise evanescent and changeable oral communication. They all throw into question the assumption made a few decades ago, at the beginning of anthropological studies f literacy, that we could safely posit 2 “entra dif ference between literate and non literate societies” (Geody and Watt 1968, cited in Goody eal. 1988). We are now coming to recogaigg a much more complex interplay of diferent forms of human communicfion, from ful- labyes to hypertext and beyond. Likewise all of their essays make it clear that the question ofcausality—-whether itis “writing itself that makes a dif ference” (1959/1988), or writing ir merely part of a larger context—will not get us very far, not only because reading is as much part of literacy as writ Ing, but also because “writing” and “reading,” unlike the speed of light, are hardly constant at all times and places. ‘At the origin of the collection lies my own experience as part of a collec- tive reading group—a yeshiva etudy class dercribed in my om contriba- tion to this book. T was ingpired to Come to the yeshiva by the exemple of Iny older brother, who had successfully entered the world of traditional ‘Jewish reading as'an adult. Lacking the philological skills he had acquired, however, I remeined somewhat of an outsider even though I wanted to be im the book.” One way to enrich my experience, and to reassure myself of my own intellectual worth in a situation where T was relatively incom- Potent, was to remind myself that in addition to being a noviee Talmudiet, {Twas a certified professional ethnographer. Tn “writing up” this experience for @ professional audience, 1 found it 1s e e e e e e e e e e e e e e e e e e@ e e e e e ® e 2 a roera1u ‘sajed aysoddo Bupq woy 295 “Kyun pure Aaqpez0 veE kom ou Uo amour 10 Kem au0 ut poenses yooq en 0} pu spoured ow) oF Inge 009 ap Jo 11 HeOUTY ‘poreDBBns uaog Aproue aney dary Jo may © “sioded 2049 lox Btypeos rmoqe pours] anvy | sBuq aif Jo ads 2:94 uONUDL 2ur 9] Fo} aquDse oF am Ife 2% uoNDURY feORED BuNDAodure OM TUT, #9n9q eo 9} YEG? oF Surpeas jo Supusiopun ano suman doy o1 popusttt 51 wonatteo siya ‘saiouds axnoadsas stomp wy ssummjos Joqre> atoys Om] Simone quefiorodes © jo nuaunoeus Ajsou 104 pure sioofane sanoe Aq ino potiseo sorsavound ve nstdojodouure 44 pared 24 pines tooniesd yepor ween uonow stp Jo uoHesoplaa Ayre. 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Jo UoKsMoHp sAnsneYrD UNEIUED Aq ‘onssl easEdUI0D 10 eaxa109q) © punore portue¥s0 Ajumuud sf auoU pure "SouiN pue s2OeId pouYap-om tio sno) aray soo0id aga jo tre WBnoW uaag ,toRduDsep,, pure 409M, uspacoq sf sess asain rie Aq. palpi Si Tey AWOL sotpouy “kuoroypyp pazianaalgo ue pure top -ounsyp yensssooid ¢ uovaniog sords ay} pauses) aq eo Tey mows TERIA Sep pue feu0 at uoomtog voRe[s! 941 UL NYBISUL MOU PUA Ng ‘peXwAK NOMONGOWLNI °SOOCCOHOHCHOHOHSHOHOHHOO8EOOCOOSSH88908. a INTRODUCTION crisis in the teaching of mundane reading skills not only on Indian reser~ Yationa, but in schools that badly serve millions of immigrant children and Children in poor neighborhoods throughout the United States—children who may never have the opportunity to learn who the Anglo-Saxons vere or where Zaire is. Finally we should be aware of the important way in which “reading” is also an unreflective, tactile, and not only cognitive re- ponse to the presence of all rarts of fragmentary, conventionalized, or tele graphic texts within our everyday werld: “‘Not what the moving red neon ign says—but the ficey pool reflecting it in the asphalt’” (Benjemin 1078:05-06, quoted in Tauasig 1991:151). Ae Michacl Tauerig aims, thie image should make us more aware that when we devote so much effort to historicizing “reading” we not only demystify that rubric; we reinforce it as well For all these reasons, I hope that these exsays and the questions they en- ‘gender will be read, talked about, and written about not as “definitive” but as challenges to the still-prevalent notion that there is a bifurcation, aralo- gous to that between orality and literacy, between the real world and the world of scholarship. Perhaps this notion is a heritage of the monastic zon- ception in which, as Long writes, “the scholar-anchorite is allowed at most fa distant view of the sensuous delights of earthly intercourse.” Yet even where it is grounded in an explicit ethos of renunciation, scholarship, like speaking and listening, like reading and writing, is a way of being in the world, Scholarship, like language, is inseparable from both dialogue and domination, and most often contains an admixture of the two. Can the ‘ethnography of reading, as a reflexive stance and as a positive rubric, prove a rewarding tool for the detection of domination and the enhancemeat of dialogue? These essays suggest that it can and will, NOTE 1. Perhaps because his theorctical overview is limited to work by anthropolo- sists, Fabian docs noc cite Derrida’s Hriting and Diferene (1976), which is certainly ‘an important source for this reexamination of the way orality and literacy “con- taminate” each other. REFERENCES Bauman, Richard, and Joe! Sherzer, ods. 1969 Explorations in the Eunegraply of Spealing. 24 ed. New York: Cam- [1974] __ bridge University Press. Benjamin, Walter 1978 “On the Mimetic Faculty.” In Relecions, pp. 333-336. New York: [1934] Harcourt, Brace, Jovanovich. INTRODUCTION 9 Bleich, David TORE The Double Perpacties Language, Literacy, and Socal Rilations. New York: Oxford University Press Boyarin, Jonathan 1991 “Jewish Ethnography and dhe Question of the Book.” Andhrepolegical Quertely 6415-28, ittord, James, and George Marcus, eds 1oBe” "Writing Cultwe: The Ponti end Politics of Ethnogrephy. Berkeley: Uni versity of California Press, Derrida, Jacques 19/0 Of Grammatolegy. Baltimore: Johns Hopkins University Press. Fabian, Johannes 1990 “Presence and Representation: ‘The Other in Anthropelogical Ws ? Ontical Inquiny 16.738-772. Fish, Stanley 1989 “Being Interdisciplinary Ik So Very Hard to Do.” Profesin r Goody, Jack, etal. 1888 “Selections from the Symposium on “Literacy, Reading, and Power,” Whitney Humanities Genter, November 14, 1967." Yale Joumal of Griciom 2198-232. Taussig, Michael 1991 “Tactility and Distra 22. 47-153. ion.” Cultrel Amdhrepology©» Buopq vou ep koxp sey mous on doe, T g'Ruypreaty 405 spsON ma2q9qT 240 J spIey pee sPprUgE opuEUIE op Jo Sun o@ Buskpmae Ke ‘soeds [eos aveatadyuios 10 ayeagad © 61 sBuojaq vem yo" we sogTUBIs 3 adoung (wsDpoul-<|reD ue) W2poU! UL au ‘oans9|09 pue “erO0$ “eo st IPI DE we sayTUsIs aunayno ysLHAL duaioue uF, SUIpEAYL, “Piey InUeUIZS eIMIM2090s SIF UF auMIIND Ie UE Sugpea: axennie of 1nq “wopriodde Runyn-BeIpes: axp Jo otedaderous 9xp Ut aunaqno qsunof’ ur yor aip arena 0} jou 1 autod aga “Spuom s9KHO UT 2TaseL ayn “am se ‘suvou Buupeas, puom ayy reyp 198) ayL Ing “Bupeay a4) 10 BU SIUM oq) Se a1 ot Jo WoHTeuahsep a4 JOU oe UF SuLs9e UONDUESTD THEASTaE sn aiaie 20 405 op & se (simdiDg A‘oHy) .4sopobbey Paypny, ie 19ye “puy op am —parnssiiexa sf maigogy ul UMOININ sf pimdos vetp Auoupeayy saute anaMoRy “HMA! 8 EP 5:90 jououDe>py UE IyTyeuE ywoK8 ef xs, L (ssrou61 ormuonssayy) Surpeas uy Ayamarion pure AuTeso ‘Rorparmssopun Aut oF Aypojoe cnpey ‘eujofaco uonct 2¢p ‘poy ino 2uop st Suypeos arp 2ouy2 puw ‘woneonb tap eveay eqp pros ony 40 epead ovo yous Sump BeqasereS sips soutnare Huy iuntum ot isesiuo> fq Buypeas jo yeods om se Buspeos you—Pugpons ways ug sues 24) 1e Ajeuonoury pur AyjeowoowAia “sndo> je>qeug 24) Soret “Bap GGA “DoAWY UU ALD\ 2g. ;>EIMOMO AI2qdwOD §1 >: PI>Y 2FICPH, 2yp 8] "pion 2yp pue ie am jo ‘Smpeas pre Sunua Jo ‘esos 91p pur zoafons 949 Jo ‘Aeuy “bonssoddo ue Ay axouoD 01 sf muse 30 famtay Kes for yep omuas 24) ur ‘PRY YO SreIqaTT ay) wos wDLDgTD AiTeDIDRI PET wr Atyeamns s21ue poureu snug sxe 9p soFeU—preMUO BmMaS WON ‘BUI UAL BunAy Aoy—fianyg Aes or ne xo Y= FnugL pare 81 sndioo jmonaia 2tf ‘ea8enSte; weadoang io jo anesraerwD Kiba toulems © BY TPE suyppy so >eewu oa'G 210 at = Suypeos Paw Suntan usomeq op ous Dundas :Ayre1o peas sAeme sy 1x00 niga aun a8mE50q 214911 TEOTAEG HE uoiappp dpsnue Tunpouios sues Durpwos sg 5 wee pesren ,artONee SIN «Buipess, piom yidug ap mueuen oq Ye) plow a DUN, cum ‘poitgeq 24 Inoqe 2¥0ds SHUUOBDNOTA UuDg “uDAas0— paw Ted uswof WiasT Ip ‘maxarsIUT wI8E annEAENS AruEUIpIONN Ue UT ‘2Bndie j9 wanp8 © 300 pow aapoead ajqezroutoney w swe) Jo woo asa Sy 20 Suuome wre | “poop Suonounp wasey tusuos oneinieed ¥ Buponut Jou ure | wey) Zep Apmjosge spem oq pMoue Mf “YEU Jo ann 949 UL anep BuyNOU $f HOWL, “AnoOd SH YEA sIaHROY IE 0NpaF 20 apensiod op parduuswe vey 0} pret aq Api eo 9¢ ss2paIRI9KOU ‘OnTwA ahoed «gone Jo my sf weyuiasaf Jo Annoed 91a ‘soko puw erwa ano og, "32 reostasg oun of Ainwoq pu anyon Kresonl Jo PM Jo utp» ou eT,“ ‘uoo weauinoep peor amy vq) suonEANGO oH LIITY s9peer exp TeuD PETLIOP > Aqéuys nq mMsaNWDs 40 suOROW 24s Jo WORTEYoxe we OU st] “D1MEROIE aonpoud 03 pasoddas st 243 au0 sou Sow Anmuinjon & 10u st Suipe>y “(61:2 ‘n9q) ,AUDUIPUPUTUOD tf Uae}.0d O) pus Yeo. sx 30 sprom a oH OF Ww DNIayau ONIDYIE o spop sy piory 24p 1e3y 01 wsw>y EM >eEFeIP sOPLO UT ayAT SPL JO Aep A999 94 ty [peor yreqs ay PEE “ANY ~HA 94 TeNe ty ‘HE HONUDTUT BIE VEIT JPPEHE JO soIW!D “op 2] (De Ypsods w se Bulpeas su Jo uonouy oy) soureu YEA, ay “SIM -x9j 9594p Jo 9uOK sUy 2IQIE MP UL POgUDSop PUL Jo UDyOds se ,SuIpeDy,, Atos 11a pur siseTeyo 2yp Jo Gawas axp Jo worsnry 2 uf Ayes .29810),, uz> pur aveaud uy ‘s] sopeat otf soup pasnposd sp uonwoynuap! stp Jo aneeaid ip “Aqyeops sev} 16 ‘PHS “(66-8861 IN) O2mUINpE KrwaSeur so~ pue aIdosd Kren -Beunt pu Jopeus [eos 94) usoadEq AyredUIAS ¥ ‘KuoIs ap UL SIBIDEIEYP ay) pure sppeas ay usdaaaq uoneyNUIp! aanDoage ue Aq psonposd st sanseojeL Dip “puoodg “(5-8:896) IN) Alanoe ox UopEGE THM ays 40 94 40 s9pear >in 67 amseaid jo pury auios aene> ysnur ay AiBuYpres5y “(z:9961 TEN) 101 40 11 0p 01 st00y9 uvo oydeod ov Aamunjon © ep Surpear rewp cournere a] pened Buypeas ano Jo soxmreay yerznas do seanfucg a4 yep 998 [BA am Squaupies sip o1 uonusne asop Aed om 31 “(666951 PUY) apes op Jo wonemp ay7 20} 38e9] 1” Jeo om Joy YEO Fe ATpIEAUT uM YIM aq Serzerm(p aup wpe AUPE, MONSUIOS tneD Kx ssaIUN AtOIS 10 [AOU w [peor 01 ajgqnon oxp aye {Ips apdood aay Lay, 2onouad stua Jo soumyeay 24n Sounsip 24a jo pesaags sagnuops sayy “sopra: 2p Jo Sunordunr pure Burdgyps ssopyiauou Inq “Fugnei® 2q 07 21m1]R9 ano uy poowsiapun avUELEdK He ‘sraroeaeq> 9ip tau UoesyNUp! aAND9ge Jo uO sxe Inq ‘uBLIEdxs 2m -squopoy ¥ uraut ion s90p ,ainswa}d,, SN Te PPE Od uaIseY | -sunswaId 40} dinero Suspesa jo aonaeid ueadosngy amp (Jo 2eu2y9p pure) Jo wondt Dep SnOUOBYA v sf BY porwToorp] un w Buapory fo sensoayg MEI, “3004 FAY HOG, NOILONGOWLNT 09 poe» fo yes 250 m0 s0 nnn 9 29294 Pree e988 Sun 19 Suny pro oy 0 ropes sd my 20 30 10 aod Sen yb we nbs yoy ac “Gaon Gomprnin ww ey anon sf Beppe nuvtog prog odoing yeasrpayy pue jowrsy JUsDUy Surpeoy Sure OMLBO08806509800000080 e HLACING READING aig ese campplion ot pentoes thay vending Goer ity maieen eh a a a pt ear cagrion toa orm instil gcse pone y Kosi nan sf SESNCMSTA sila, ua eas sy pt ‘Te fot epetanet Di Varying cioneh, vieesar ol coolio ces, eee val wo ee cared pole mate eae peience, of thought and perception—or of simply different conventiors: fre arrest worl as Ceaiuven wth cur haman brain and seneony a eS ee Sa an eae puro) erase aude pe Hag al ei wean SaGUIEALT 10 oder acl narrative tents that describe scenes of reading, the Ge- cae si ie canis oe oak wi seripGem™ i interpret some European scenes of reading, which through ron- Tet top how diferent “reading” tin the two cuieral formation. ‘a wes eso he papen, Twill ps to aed some Highton ccitical debate vis-2-vis biblical narrative from the perspective tant impsreesin my A UR ‘THE BIBLE: “READING” AS A SPEECH-ACT. mantic analysis ofthe distribution of the coot grin biblical Hebrew re= serie atoning pots, The root encempasies a range of meaning in vets oe call” "0 proclaim,” “io summon or invite,” and “to read.” Ie cluding modiately observed that the whole semantic fiid to which these will be TMyong is that of speech acts and not of passive reception. And gloss 1 shall argue, “reading” in biblical Hebrew is a speech ac:. It ee a ain ted alc to poewse ca etre! by a wi “in the care of PN" o “before PN.” Tn all of these cases the complercribed is the reading of some kind of a message and its com- act or proclamation to an audience. The following verses will point ton pin he Bible “tand the Lord calle eut to the Adam and said to him “Where are wa (Genesis 3:9) ea tad atin toh een ok (MS har, Abraham,” And he said, “Here T am." (Genesis 22:11) And now, call ou! in the cars of the People, and say, ‘Whoever is 3. “ANG and terrified, let him sit and watch from the Mountaia of Gilead?” Qudges 7:3) Shea he wok the Book of the Covenant, and he read it in the ears of 4 TAmeople, and they said, “All that the Lord has spoken, we will do 1 2 PLACING READING B and we will obey.’ And Moses took the blood and sprinkled it on he People and said, 'This is the blood of the Covenant, which God has ‘enacted with you with regard to all of these words.’ (Exodus 24:7) 5. “When all of Israel come to appear before the Lord, your God at the place which he shall choose, read this Torah in the presence of all of Teracl, in their ears. Gather together the People, the men, the women ‘and the children and the stranger within your gates, in order that hey hear and in order that they learn and they fear the Lord your God and watch to perform all of the words of this Torah.” (Deater- ‘onomy 31:11) 6. “And you shall come and read out the Seroll which you have written in accord with my dictation.” (Jeremiah 35:3) We learn several things from this very partial list of verses with gr’, First of all, in every cate, the usage indicates an oral act, aa act of the speaking of language. Second, the usage of gr when there is a wiitien text present is vir tually identical to that when there is no written text present. From the point of view of the semantic structure of Hebrew, this is not even polysemy, but simply the same meaning. Thus, comparing example 3 with 4 and 5, we are hardpressed to find any season from the Hebrew to translate the verb dif forently in the latter cases than in the former one. T dhink it might not be going too far, indecd, were we to translate “call out (or proclaim) this ‘Torah’! The Rabbis seem, at any rate, to have understood this point well, for they commented on example 6, “Was Barukh used to speaking oat in the presence of jeremiah?”® Finally, all ofthese acts of speaking in whieh the verb 47’ is weed are immediately falowed by the desired oF actual result of the performance of the speech act in the performance of the listener. Look- ing into the semantic affinities of the root gr’, then, certainly scems to sug- est that for the biblical culture, reading occupies a diferent place in the social world than it does for us, t0 different that it ie nearly an entirely Giflerent practice. When we begin to look at narrative scenes of reading—both prescriptive and descriptive—in the Bible, we will ind the semantic analysis strength- ened by the accounts of our informants, as it were.” In all of the Hebrew Bible, there is no unequivocal usage of g” in the sense of “io read to one, seif” no place where someone is described as silently (or cven orally) con- suming s text alone and/or without immediate public consequences Although in Deuteronomy 17:19, we are told that the king must write for himself a copy of Deuteronomy; and “it shall be with him, and he shall read in it every day of his life in order that he will learn to fear the Lord his God, to keep the words of this Torah and to perform the commandments,” we can learn what this “reading” would have been like from the description of the first occasion ia which «hing “read” ths soll2000 HOOOCOOOOHHHHHHHHHHHHHHHHHEHHOO pavoy om souo Aran 2xp Jo suos axp #e PaYNupE BxoUI aoUo “suo[J>UNDD SKY yo asa 9x9 Jo Te pue Bury ap avojpq aqEnosq st 1x1 ax “Burpess Sup Ay Ci-9) tog oa fore fo _rauany oy paer{ amp yo aenO HL mou axp Jo 90 ay) 0y souENUD ay sEaK“LzNOD adda up uf oquibe asp apes Jo wor 2x “RYPATEUIDD Jo 2ypo 24 u! ydura Sur at qerwaso{ jo spacm atp 300q axa Wt [,t20)] peau MIE puy unpEsrsoy tr eopaf jo S92 2x9 wos autor oy 2fdoad aup yo re pe woyesns9f jo apd cod qh Jo (Te “RIOT 24h 2O}2G 28H # [18 st YOON BUI, /upeas axp Joy powr 240 aus se Gina sues oun & sys IH BION MP8] poyeD dawp "ynuoU UME aMp UT spat yo Suncor “yrysof yo uos aun “aIeqesoyK 70 189K \asy OW UI FEA W BUY :aunyeu ur aanpofqns pur areaud row ‘Krenonrmont pue Epes ‘onqnd st Suypeoy jo we aq3 “popreBarsip wy UUane yey ‘998 am Fuge” 29uG “owed ny SereniMot MOHSUIOE OF Peat KI $e 4q nq tuang (parse yp sey 24 veEP SuUEEOND os ‘Eaaamoy “st eoustIed oo ati, "tay OF peas Ua9q Sey IIA PODS I— UI TuweM ayn soysp Sup 24, soag9 Kzeuoansoyiod pastsop 24) savy 10 sop 19e-ypaads ay ‘1x2MoK, ‘ago sitp uy ‘uoIsensiod aq pInOM 39999 popuarut BsOYm UOHEIZOyrD jo 1E Aaeuonnsoty te on ‘21duurexa 103 ‘potoddo s»—oouatpaqo s} 199g Areuonn3 “ojsed papusiut st pur “puewutos jo 1oe-yseads ayy fw UoNEUNY ©} poroody> se *yes0, yp Jo WeIp se ‘ix ouaydoud jo Buypeas ayy, zy"2u0 JBuLIDG 249 Jo adkinue (paeianad) © sf 2u208 Sp EIA YsTgEISS OF PapuotUE sw2as—UoAIT jou are soojeouad steroyo an Axcis sSury] ayy ut vem a1ou—suosied a1 jo Sropeaus® ai Suns uo eteeqduis oxy “Gore sRury 31 ey pagEDsSP. 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When the scroll is read before them, “When dicy heard these words, each man was very afraid, and they ee will tell the king, oll of these words. And they asked Barukh, saying, “tell us, how did you write all of these words from his mouth?! And Barukh said to them, ‘He called-out (gara’/] all of the words, and I write then on this scroll?” (1618). The same root is used to signify the calling of the fast which is the setting for the reading, Jeremiah’s oral deciamation of his prophecy, and the scribe's reading out of that prophecy to its destinators ‘And the king sent Yehudi to take the scroll and he took it from the office of ‘Ellahame the scrke and Yehudi read it in the ers of the king and inthe ear ofall of the princes who sae the King. And the King was siting in his wintershouse the ninth month and the fre-place was burning before him. And it was, that fas Yehudi read thice or four columns he ripped them with a razor and throw. them into the fire that was in the Sre-place unt the entire scroll wae ‘consumed in the fire on the fBre-place. And the king and all of his servants ‘who heard these words were not frightened and did not rend their garmests, (21-25) In its very description of che failure of the speech-act and in its explicit con trast between this event and its type in the previous gencration, we have farther evidence for how “reading” was conceived as a practice in the bib- lical culture. We see clearly that it was a social and public practice, more akin to a court’s sentence than to anything like the practice of private, re~ ‘creative self improvement and ethical growth that we conceive it to be. The concept of a silent and private reading and that of the aesthetic pleasare of being taken up in an imaginative world (Alter 1989:49), even only for a mo- ment, is simply excluded from possibility both by the semantic structure of the language and by the actually described practices of reading in the text. “READING” WITH THE RABBIS When we turn to rabbinic literature, the texts of the Talmad and midrash, we find that the situation is somewhat more complicated, but still much the same pictare will emerge. There are more relevant terms in this Linguistic field. In addition to qr’, also drsh, grs, and yn belong to the semantic field, which ean be generally characterized as the processing of written language. “The last two can be dealt with very briefly, for neither of them have any- thing to do with interpreting the marks on the page as text or discourse, gr meaning to repeat over and over again and thereby memorize, while jn de- notes merely the physical process of training one’s cyes on the writing. ‘Thus, one who translates the Torah in the synagogue is required not to yn the Torah, because the onlookers might err and think that his translation, is actually written there. PLAGING READING ” Beginning once again with gr’, we find that in addition to the biblical usages of “to call, to invite, to summons,” it has several senses relating to the procesting of texts in the Hebrew of the rabbinic period. The first is, as biblical Hebrew, to read scripturse aloud in a communal, ritual setting. rhe sememe of “aloud” is attested in the contrast between what is written and what is read, as in the type of interpretation called “al tigre,” that is, do not read what is written but read (pronounce) it differently, or in the Massoretic distinction between the “kethiv” and the “q*re,” that is the “written and the read.” Although certain words are written in the text, one ie commanded to “rend” them differently. Thus, for example, everywhere that the Holy Name of Ged [the Tetragrammaton] is written, we read “The Lord.” Since this is not an injunction to emend the text, “q're” here cannot mean that which is read in our sense of “to read,” for to read something other than what is written is an oxymoron in our culture. Tt it only because reading means oral recitation of the text that this distinction between the ‘written and the read can mean anything at all. gr’, in this sense, is typically used for the public, ritual reading of a portion of the Torah at every syna- gogue service. "The second sense of gy’ in rabbinic Hebrew it to perform certain bibli- cally ordained rituals which involve the recitation of passages from the ‘Torah, once again out loud. Thus the dally recitation of “Hear O Isracl, the Lord our God, the Lord is one,” is designated “reading the Hear O Israel.” The third sense attested for this root in rabbinic Hebrew is to study scripture. Even in this last sense, the verb does not cover the ground of our to read,” because a different root is used for the study of Mishna, as we clearly see in the following text: “And Rabbi Shefatia said that Rabbi ‘Yohanan said, ‘Anyone who reads Bible (gore’} without a melody or repeats, Mishna [shone] without a song, of him Scripture says, And also J have given them bitter lam? (Baekiel 20:25) [TB Megillah 32a).” The semantic dominant of gore? here is not reception of a text, but participation in the religious act of studying scripture. Indeed, to this day, the study of religious texts in tra- ditional Jewish societies is typically carried out in pairs called “hevruit” or in small study conventices!? and the term “reading the Talmud” simply does not exist in any Jewish language, while “reading the Bible” still exclu- sively means reading it out loud in the ritual setting. One could fairly say that “reading” in the European sense just does not exist in that traditional culture. If we attempt a sememic analysis of all of these usages of gr’in this stare of the language then, we notice that 1. They all belong to the field of religious practice, 2. Most of them, indeed, belong to the semantic field and the social sphere of prayer.©0200 800 OOLOO8SELOHOH8SHOSH88HO8SEEESO ) rose, snowy uy suoneou Yodo Aq 1px se pasoddns st wonmardsoruN steL ce'(B140961 sunsnSny) Toys uw prwY 2— FuppeD! jo uondyrEp sy troy auatapip romaFone rou sy ReyoH1oVeoI Jo vondisoeep vounsnBey. 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As Holland and Quinn put it, “calturally shared knowledge is organized into prototypical event sequences enacted in simplified worlds. That much of Zuch cultural knowledge is presumed by language use is as significant a realization to anthropologists as to linguists. For the latter, these cultural models promise the key to linguistic usage; for the fermer, linguistic wage provides the best available data for reconstruction of caltural models” (Holland ‘and Quinn 1987:24, emphasis mine). ‘One way out of our aporia of biblical narrative which claims to be i toriography but looks like fiction would he to regard this as a particular in- stance of a familiar ethnographic problem, one that could be defined as the gap between what a culture says about its practice and its observed prac~ tice, A classic instance of this in the literature is the “long-standing detate in social anthropology over the reported disparities between Nuer descrip- tions of their kinship system and Nuer kinship behavior ‘on the ground’” (Holland and Quinn 1087:5-6). Now one way of resolving this debate in the literature is Holy’s which Holland and Quinn discuss. He argues for a solution based on Caws's two types of native or folk madels, “representa tional” and “operational.” “The former are indigenous models of their world that people can more or less articulate; the latter are indigenous models that guide behavior in given situations and that tend to be out of awareness. Representational models, from this view, are not necessarily operational nor are the latter necessarily representational; thus inconsis~ tencies between what people say and what they do need not be cause for puzzlement” (Holland and Quinn 1987:5~6). Following this reasonng, What we have in the case of biblical narrative is a similar situation where the Bible's representational models (what they say) deny both at levels of semantic organization and of explicit representation the existence of a category like fiction or indeed literary art while their operational models (what they do) certainly presuppose such categories. ‘This is a formalizable way of talking about the distinction between explicit and implicit poetics in literary theory. T would like to cake this distinction a step further and suggest that we need to historicize the very opposition of fiction and historiography. My claim in brief is that it is from the point of view of our sun practices of read- ing that biblical narrative reads as fiction. That does not imply, in any way, that for the biblical culture itself, fction is a relevant category, nor, for that matter, need we assume that historiography is a relevant category for the biblical narrator. Indeed, I would argue that the whole theoretical debate between Alter and Sternberg is nonessential, precisely because we cannot assume an ahistorical organization of cultural productions into the genres familiar from our own. In this way I hope to account for the evident fact PLACING READING 29 that the practices of both critics are virtually identical in principle. Boch ead the Bible ar didactic fiction. There are other genres and possible orga~ ‘izations of textual cultures than history : : fiction. Just to take an obvious cxample, in many cultures myth makes truth claims every bit as serious as those of historiography in ours, and indeed, disbelief in myths might well lead to excommunication or worse in some cultures, but that certainly does not define them as historiography.*® On the other hand, while myths are emphatically not fictions, certainly not madeup narratives for the produc- tion of pleasure, for us, the practices of reading fiction may be the only ones vailable for the reading of myths, We muat accordingly make a sharp dis- tinction between reading strategies and practices which we adopt vis-a-vis given texts from other cultures and the assumption that the rules and prac- tices of those cultures were the same as ours. The evidence cited above suggests, therefore, that whatever pleasure biblical narrative may produce Tor us, when we read it for the aesthetic values that we find in it, pro- ducing pleasure was the farthest thing from the minds of the authors of that narrative. ‘This point can be honed by examining another claim of Alter’s: ‘One should add that the very act of writing in one respect makes the writer ‘more eraftaman than communicator, for he is directed in the frst instance not te his necessarily, eventual—audience but to the medium of words, which hae its own intricate allure, and which he works and reworks as a sculptor model his day, to produce the pleasing curve, the intriguing wxture, the ‘atiefying symmetry. (Alter 1969279) I dare suspect that Jeremiah would have been horrified at such a descrip- don of his practice, however much we may find “intriguing texture and satisfying symmetry,” in his rhetoric, Communication and not craft was his primary (if not only) aim, and any craft involved was only to serve that aim, An analogy may be helpfil here. We in Metropolis read the statuary of Others in accord with the practices of our culture as art. We find genuine aesthetic value in precisely “the pleasing curve, the intriguing texture, the satisfying symmetry” of what was for that Other perhaps a goc— sometimes an icon and producer of terror—directed certainly in the first in- stance to ite audience for its function and not at all to the medium or to the beauty that we legitimately, nevertheless, find there. Indeed, it is not uncommon that the very statues that we place in museums were in their original cultural contexts normally hidden entirely from sight! Thus, read~ ing the Bible as fictional art may indeed be the only way appropriate or available for many of us to read it, without requiring us, however, to assign that meaning to it in its original cultural context or contexts. ‘As Sweetaer (1987:49) has shown “fiction” in our culture is part of an in- icately structured cultural model, in which such entities as jokes and2000000000000 00000 CHHOHHOCO8COCEEES®S i saeap an oye exduroe Saynoiey aU. 2suodsos wy uopoe ue spueup x‘ TeIN—soa0) KaPUORD| “#24 4 porueduioaoe m 3uypeaa jo ioe a Jeu) pu am soe 20K Hand TONOMOHL “ayes You oy Bugpeos a Jo Atfeso ag) prea ut sara “aims 9q 01“ 20) “(pun Aq se 198 se af} e040} Pareto 37° sppoyin "805 ATeEadss pure {Ze:z961 Buoy) wn TeMMINO pee steam reottoypapy“(uoneea suonpuds se potsardxa) aeoudopaxap steOeID eR “81284 40) Yen 2owapsou Jo sonbaLD ius0a1 ‘peMAdos ee ‘peut 94 test soueaoie pur ‘surewos Arei2m yBnartg ktuo MoU 3 Ie arey|%> uw a0) oN Tenzed dtwo ‘isaq 1 ‘oney 2a “Turiooduey ‘eopnquanau ‘sure wonees otk, “won stredes pw spe ou ag Lt 0 0 nm AmypauieyZoup ep sondern Gone tre em deed ay Boe eso oe) _P enim mip rarces seed WB oop wtdond ip Jo sbuboiped as 0 He WF seneane23 atoudeaBouyia, iuajoue ux yo vodor om os{t nq ,sImeMUDFE, WOH 29"DpIAD Ayo jou oney as ‘sohoos0py “(9 “u ‘ggp) aBessed yersoran sip Uo pus “ore) Ateodo ue wired pur ($0}-COFo661) UeUNaG mou a5" ‘op quWaDl Jo suoRsouUED Dpsuouoiainag 24) Jo souedun 2m uO “HBL! 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to the King of Israel," and Ihe went anc he tok with him ten talents of silver and six thousand golden coins and fen mie f clothes. Aed he brought the acrll to the King of Tseel which said, “And row with the coming of this scroll to you. T have sent t9 you Naaman my servant. ‘Gare hit of Hs lepreay®™ And wher the King of lsracl rend the trol, he cert his tlothes, and said “Am T Ged that I ean Kil and revive? For this one has sent to me to ‘Soren man of eprony, bur indeed, be is seeking a cause agsinst ne (II Kings 19:5-T) ‘Since there iz ne more reason to believe that this King was hiznself literate any more than the king protagonists of the texis that T will presently discuss, it is very prob than the Ling had read” means here "when the king had heard the read- "just as it docs explicitly in the next tent cited in the body of the paper 19. "That is, a pelocutionary eect! 1 Te that text, tis Alex Derczanshy (Meschonnic 1988:454) who makes this point explicitly, but itis already contained within Meschonnic’s remarks. thine it Best to read that “round table” as a single dialogical text, « Mletion with several TI, Dell Hymes’s remarks: “Perhaps, in other words, ¢r’ indicates a type of com- municative event (a made of communication, a way of ‘speaking’, using “speaking” guratively, in the sense of my chapter in R. Bauman and J. Scherzer, Explorations in the Ethaogrophy of Spesking (Cambridge, 1974, 1989). A certain configuration, or set of fclations, among participants and text and channels” (letter to the author, Spring 1991) Prof. Hymes's remarks scem right on the mark. 12, Fora general literary comparison of the two chapters see Isbell 1978 and see ‘now Dearman (1990:409). 13. See Jonsthan Boyarin 1991 for an ethnographic description of such a con- temporary conventicle—not, to be sure, an entirely typical one, but then none is. V4. For an illuminating analysis of liturgy as a specch-act, whose perlocutiorary force is to convince of the “truth” of the unprevable, sec Rappaport 1976. 'S. Gerald Brune is one of the few theorists who has connected the social situa- tion of midrash, that is ite dialogical setting, with its hermeneutic practice. He has labo clearly talked about how mideashic, “understanding always shows itsel” as ‘ction in the world” (Bruns 1987:620-63}), See also David Stern 1982, who has ‘addressed the socal setting of midrash importantly. IG. See discussion in. Knox (1968-423), however the Horalian text cited in Hendrickson (1929;187) seems to contradict the interpretation that Horace eajeyed silent reading, In any cate, he does refer here to reading as a pleasure, Notice that Tam decidedly not claiming that “silent reading” was unknown ot impossible in the Ancient World. In spite of the celebrated astonishment of Augustine at finding ‘Ambrose reading silently, this might very wel reflect just his backwater origins. “Moreover, the practice of “reading for pleasure” can be an oral one in which the reader murmurs to himself or herself, and it is possible for readers to read certain Kinds of documents silently even when the general practice is for narrative to be read publicly and orally. Knox makes it abundantly clear that reading silently was ‘certainly posible for the Ancients 17, Bivate reading was developed expecially among the Cistercians, See below 26. PLACING READING 2 18. Gonfesions, Book 1, chap. 13. 1 am using the translation of John K. Ryan (Augustine 1960). There is another moment in this text which Jonathan Boyarin has called to my attention, namely the contrast between reading/writing and memorization with Augustine's valorization of the former over the latter. 19, This is one, then, ofa series of binary oppositions which structure the Confes- siont, which are, af course, in that work set ast temporally. See now the reading of [Jil Robbine in her work (Robbins 1992), chap. 2. What Auguatine figure as perver- ion and conversion remaine a synchronie structure in European culture, just as do ‘Vergil and the Bible 20, Book 3, chap. 2. 21. There is = serious problem sich Nella book From this formelation, it would acem that the reading practice that leads to this kind of erotic pleasure is a vained ne, that is not « given of being human. This “skill” would seem to be supremely fultural, like the erotic arte of ancient Indian culture for example. However, itis ‘lear from other places in the book that the skill involved is the purely technical one to “rapidly and efortlessly assimilate information from the printed page” (Nell 1988:7). This skill is more analogous to the ability to remove a partner's clothing, than anything ese, Now, [ can testify from personal experience that while T believe that Tcan rapidly and effortlessly arsimilate information from 2 printed page, 1 do tot share the pleasure of ludic reading, so tomething elae is dearly required. Not being able to partake of that erotic experience in reading Getion, I have a feeling sometimes of inadequacy that would lead me to seck a reading therapist, who would, presumably provide me with surrogate book. Mare seriously, the very cultural Drecariousness of ludic reading as a practice is attested to by many teachers, includ- ing, most eloquently, Robert Alter: Pecfetly caret, reasonably intelligent undergraduates, exposed for the ft time 10 te finuate proicration of metaphor in Melle the exquisite synectis convaluions ‘of the late Henry James, dhe onorovaly exesvegent paradoxes and the arcane terme in Foullner, are cfc simply bafled as to why anyone should want to de eich strange {hinge with words, nnd to take ie oo dificult for m reader. (Alor 198878) Complaints such a1 this, and they are legion, testify eloquently, sometimes against ‘the manifest intention of their authors, with how much cultural effort is the practice of ludic reading constructed even today. 22. “Further, in both scenes [Augustine and Dido, Paolo and Francesca] the act of reading is diacloved as an erotic experience” (Mazzotts 1979:168), 23. Or “innocent of suspicion’ (Musa) 124. Fer Dante's positive remarks on the Romances, see Purgatorio 25:118-119 and De Valgari Elogucsts 1,10:2. Prof. Boitani supplied those references. ‘25. Against the argument that the pilgrim’s reaction here is occasioned by his “falling in love” with Francesca is the fact that his pity is explicitly engendered by both of the figures and in particular by Paolo’s weeping. ‘26. This is a particularly interesting datum in light of the fact that the Cister~ cians particularly emphatized pious reading as 2 monastic practiee, as pointed out ima recent lecture by Brian Stock. 27. Or “for our delight” (Dronke 1975:127); the Italian has per dileto, 28. 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(eat) soon ig 84 pas repaery aeoud ep manne epee ue aee aetg ep eRe Gop Sasa weRNNb Kos aA O) sonsue ue romaeumin teva Hots AMIN Suypeos Apa (C1191 S261 ORsoHCd) Seed Pee tm sof tas pry Sesameng pu oper] Jo ae ap ee Aoreuuepe Te ouooog 14fits epsom t,zomoutag siapens soye| auloK Joy yp “Apuom | “UNC 2n300 daA2 31 Pic, ep Uonsonb Fvoacy SBasuE KPO Saypeos Kes 4 (feo “(z_ L21) Buypear stp po wosioa wv ‘spjoquonou ‘sonodoud ‘slopes ONURUOY 2% |p MBiogoapt 94) “asiteo Jo “areys You sop 34 Btn om SqUOH “POPUL “|e wonoguou pure UoroH on 83 27038 ig Bupeas 30 vowtap Area we ssonodsionp oFfe Burpeor ann TeHp SION “OF tara kN OU TROP GOB SOHO ty EONS persAoe Spuenon seoyy “ssonpar ee tion sapesowt 3H GO UNF. Mond ML HPO.“ oNIavay ONIDVIa caOOOO SSOOODOHOOOHHHHHHHHHHHHHOHHHSE 6 PLAGING READING Boyarin, Daniel "1990 ‘The Politics of Biblical Narratelogy: Reading the Bible Like/as a Woman” diacritics 20 (Winter):31-42. Brown, Peter 1969 Augustine of Hipps: A Biography. Berkeley: University of California Press. Bruns, Gerald 1987 “Midrash and Allegory.” In The Literary Guide to the Bible, Bal Robert Alter and Frank Kermode, pp. 625-46. Cambridge, Mass. Harvard University Press Chavoer, Geoffrey 1986 The Bock of the Duchess. Fa. Helen Phillips. Durharg, England: Durham and St. Andrews Medieval Texts Dante Alighiesi 1970 The Ditine Comedy, Vol. 1, The Informe, Trans. Charles Singleon, Princeton: Princeton University Press 1984 The Divine Comedy. Vol. 1, The Inferso, Trans. Mark Muss Harmondsworth, Middlesex: Penguin. Dearman, J. Andrew 1990 “My Servants the Scribes: Composition and Context in Jeremiah 36." Journal of Biblical Liteature 109 (Fall):403-421, Dronke, Peter 1075, “Beancesea and Hilotse.” Comparative Literatare 27 (Spring):113~135. Fisch, Harold 1988 Poetry with a Pwpese. Indiana Studies in Riblical Literatore Blooinington: Indiana University Press Hatcher, Anna, and Mark Musa 1968 ‘The Kiss: Infero V and the Old French Prose Laxcelot”” Comparative Literature 2097-108. Hendrickson, G. L 1929 “Ancient Reading.” The Clasial foursal. 25:182190, ‘Holland, Dorothy, and Naomi Quint 1987 “Culture and Cognition; Intzoduction." In Cultural Models ix Law ‘guige & Thought. Fd. Dorothy Holland and Naomi Quinn, pp. 3-43, Cambridge. Cambridge University Press. Hunter, Dianne, ed. 1989 Seducion and Theory: Readings of Ceader, Riprecmtotin, and Rhone: Urbana; University of Mincis Press. Isbell, Charles D. 1938 “il Kings 22:3-23:4 and Jer. $6.A Stylistic Comparison.” Journal jor the Study ofthe Old Testament 8:33-49. Keesing, Roger M. 1987 “Models, ‘folk’ and Cultural: Paradigms Regained.” In Gutwrat Modis ix Lasguage & Thought. Ed. Dorothy Holland and Niomi ‘Quinn, pp. 369-393, Cambridge: Cambridge University Press. Knox, Bernard M. W. 1968 “Silent Reading in Antiquity.” Greek, Roman and Byzantine Sues 9421-435, PLACING READING 7 Mazzotta, Giuseppe 1979 Dante: Pot of the Desert: History and Allegor) in the Divine Comedy Princeton: Princeton University Press. Meschonnic, Henri 1608 “Poatics and Politics! A Round Table” With Alex Dercransky, Olivier Mongin, and Paul Thibaud. Now Litwary His 19 (Spring) 453-467. Na, Vietor 1868 Last ex @ Book: The Paychalogy of Reading for Pleasure, New Haven: Yale ‘University Press. Noakes, Susan 1988 Timely Reading: Between Esigass and Interpretation. Ithaca, N.¥.: Cor- nell University Press. Poe, Elizabeth Wilson T9R4 From Pact to Prose in Old Provencal: The Emergence of the Vidas, the Razos, and the Razos ar Trebor. Birmingham, Ala: Summa Publica- Reppaport, Roy A. 1976 “Lituryjes and Lies.” Intemational Yearbook for Sociology of Knowledge ‘end Religion 10:75-104, Robbins, Jil 1992 Prodigal Sen/ElUer Brotter, Chicago: University of Chicago Press. Saenger, Paul 1982 ‘Silent Readirg: Its Impact on Late Medieval Script and Society.” Viator 13:367—414. Schutz, Alerander 1939 *Were the Fides and Razor Recited?” Studies tx Philology 95:965~970. Stern, David 1908 “Midrash and Indetereninancy." Critical Inguiry 15(1):132—168, Sternberg; Meir 1985 ‘The Poctcs of Biblual Neratce: Ieologieal Literature and the Drama of Reading. Indiana Studies in Biblical Literature. Bloomington: Todi ana University Press. Sweetser, Eve E, 1987 “The Definitien of a Lie. An Examination of Folk Models Under- lying a Semantic Prototype." In Cultural Models in Longuage @ ‘Thnught. Bd. Dorothy Holland and Naomi Quinn, Cambridge: Cam- bridge Us Press ‘Tyler, Stephen A. 1969, Cognitive Anthnpology. New York: Holt Rinehart & Winston.0006000000000 0OH0HCH80O8O8888SE88EO lung Jo auou 03 149s fea welig ple Spuer2yp IY J9A0 sume yeOU8 » 2use> aunip equ ‘sqauou at pa su¥aX sarin dn anys sem uoneoy ox nu “efit Jo shep amp ut Yoess] ut Smopun duwurau2m asotp ‘wok qn Tana uh Img“ tuno> wo a7 ut atqeadanoe a tonrdond om ‘nod on Aes {“Ktnag., “pret POY Kaun Uno 300K t onye 3104 op Summensndec Ye pp Wok patent om eum potas team ‘maqedyg, qusnoad ep aus ot ton ttm nox reopaocn ‘uep ope oH Pay ZOO" eaidosof an Io FT, ‘prey dou pure syne my Je ano popossoid yorum spsom snopeadl ayy 2e posopuom put ull Jo Tom eds ne Pey aueey anok ws poyutey Uaeq sey sedis Hp AEP, “UDA ov dye co wed 2 pury “ny wo pony sum onsoReudt op Ul fe js saKs 3h pur tumop zes paw irepuante ata 6) Yoeq HF 2488 pure “yo04 oun paso 94 PUY :pentuo yowoy coysiqyory ya st 2x] “Bupros Jo sopou jo uones|mom OW) uF UM uyssopeoy jeontjod jo wear 2x9 ut St9q Aepor 372} axe wR Jo soIp9 Ap 2040) 8 ‘o4niqno ueodoung 10} 2910 anwuiBpexed to yoo ae B01 eK 2, Set =proi jo atmos, w supeaid 9] -Aromue sy uy aportda ayp oururexs 01 4, stodind Aur s1 41 ‘oposda ue jo wed ysnf Buneoun ur (s,snsof- ona) apdure =19 uensyg qus9ue Pamoj[o) doysiquyary 24 Tey 2aTUHoas | ysNOUT. +(possorddo pure 00d aqp 1 sootauos ayeas Burqseys soy Buea) wiown -2y Jo .uoneztueSesy,, 219 36) pareRriee> SuIaq s¢ uosizec ‘uoneanSawst ‘2p aaye tpuew pogs 2ua anf spoydasd vom oponde jo soroys sty sdeyaod puvy seme ain UG “wos}seg 09 snxef paqusl pey 24 DUO “Ino Ife AAT] 01 ypeoy doysiquaiy 19) 2181 pod sem a6 Iquop oN ~otdesd ¥ 1900 wy sony 0 due aTetp uioN sodzoro Aimouseu Squo pur Yeres| wo.) ofessed 211 Jo uonmardiny RY YIM uotEUME MOTs sty aBLIUD 01 uO e208 sam L ‘pasppoos dquarem rary 19 :,s0pe9] Mot, © Jo Aabseyndod axp ut ouipep pide Aion magdep apordds ayn “poapul ‘ssoxons §,uos}zeD) 10} Uatio pood v apIA oud 204 pip aposida aun yo 501 ay: aeip sousseme Kur sem SunensIp AI -adsg ‘2uo jo Buruurfaq’ Aran om Aquo ang ‘fedson au wos spostd> 2:1019 le 104 sem payusaid ay TeUM Sey sty | “30rAI0g 2¢p on oun ee 1UNONR peu 1 .ateleg,, dq smuos edoysqory sx) wos) ponseastp sem 7 Ss2xppE ot paleo st a9peD] MU a ‘spose aroym ,se}ouaninstos,, Jo Sunsyy ayn ‘woIssU s.z9peaf ot UF syUWIAS 30 Bopere0 ayy 81 aiom “Arjeoutoods 1g0UN “Uaxa pury “pamopu: (2q Pinoys 10 2q pinoo 40) sf HOSED Yep) Gralu0D eM Ut ads ain jo zomod ays ips panquat #f o4m sepeo{ © 0 suorsnite Oma saBesned ou, uspeos teonyod ow anyaum asuyZ one, Jo puDy © YrIdwWOSoe pINO 2 yep adoy ain Busssoudso ‘Sdaisog) s,sntaf’ it uospeD pooeld 94 ‘uontpEn uuensuyp Buimoyjog “uoneinSneur uoseD au pus socion aay soup U2dM -2q Suonivauu0 feaaas apeur dousiquony 3p “Sproqdss pur ayp on aseajax urpeppazd 6) au 1uD¢ sey OFT -s0od 21 03 shou pool yoeoid or out partmoue sey 24 2694 ‘out wodn st piory aup yo atds au, ‘uanum sem sau 08rd 2tn panoy pure xoog 240 pouado ay “weresr wudord aun jo 400g 21 wuTy O1 WAIT sem azoxp pure Spear ‘2 da poote au puy “Aep qeqqes 210 wo ‘sem wiotan ayy ee ‘ondoRede >If (0) 19M 24 pu fda wySnasg oq pm ae SSH epSTEEAN OF ume ON PY, "TY Aa pogung® Bupeg “eonoReuke som sup suey 24 puy “Gaunes Suspenasne oy) ffs qBlnonnp two yu9m tty Sup Sen Lala wpm Series ney wang ap go sersed Sey ey poems ene BOY HES6L) UoNsH9A prepuErg pasiAry a4 WoAy 3x2) [LONGI SIAR BOND TIE | “GIL OAT UO pase , opr] MON ¥ 30} saKeIg Y,, poqfer uresosd poiutad ou eum panosoid dousraypay aut (ouomeD & “usquinout o:eID couse 24) toy yomis 24g aneK pynom ay Runsadans diay 1m Teno) opeoy © ee aBsoute poo uosyes Horm ut Tlomourey feoHoIaqs © prima ot pity pout “ooranag 2 ur ABiop sompo wien poredinsed oge ‘sod wuuyy, Due yneg ures jo doysiquouy ayoqreg Ueuioys "Yoroy UNOl puai9ADy IO Duy, “sonwjed pure voila: rosuu0 o apeur SuOga jo aameu sejnonsed x7 puretasry axrasqo 01 Aagumioddo we pry y Sana sp uy Sunedipsed suxorp e2038 2tp Jo 240 qits Sigs or painpoqoe prio © jo waxed amp ey “~wOsTEED duury ‘efesouancD jo yom feindneny omg yo BujuuBag ay oresoMou! swod 01 Pay sem dolaiog diysiony [eotuDUIM we “[¢G] “9 AzenUEL UO ‘ymainuiry wonsuy Gane Jo ndexs rome 22 pen yitsoy‘pofun 9 some opuasd tuner], man ay fo woniod wy et” yen wos. vig uensyy oy) Jo Suraurseg ey iv Ansog pasoeg jo Surpeay oy) pur snsafs.ayn'y SPIOAA SNOIeIN qayHLCOS OSOOOHOO0O0SSHHHHHHHHHHOHH888OO: «0 GRACIOUS WORDS but only to Zarephath, in the land of Sidon, to a woman who was a widow, “And there were many lepers in Tarael in the time of the prophet Elisha: and hone of chem waa cleansed, but only Naaman the Syrian,” When they beard all in the synagogue were filed with wrath. And they rote up and put him out of the city, and led him to the brow of the hill on which their eity was built, that they might throw him down headlong. But passing through the ‘midst of them he went away.' In this essay, I wish to consider how this “scene,” and more generally the type of reading depicted in the New Testament as being practiced by Jesus, may be understood as a medel for a iype of reading widespread in the Christian Era. Developed by the Fathers of the Church, and above all by the medieval, thie model is, T would contend, carried into the present by their heirs in modern literary criticism. My concern here, then, is not with the “historical Jesus,” a figure about whom I haye no scholarly cem- petence to write; no historian of early Christianity, 1 am simply a lay pe: Son long conversant with Christian writings and many of the issues tey aise.’ My interest here, as a student of literary, especially hermencutic, theory, ard a medievalist, is more general than that of » New Testament scholar would be. I hope cxamination of this “scene” will make it possble to better understand the later Christian reading culture, broadly defired, which resulted from the style of reading adopted by Jesus and his early llowers.t Luke makes this “scene of reading” the starting point of Jesas’s public ministry. It is also, 1 would argue, an influential early step toward the formation of a particular approach to reading within Christisn culture Tin this broad framework, then, how can Luke’s depiction of Jesus's reading ‘activity be characterized? Teshould be hore in mind that the skillfully engaging narrative which fs the Geapel of Luke as a whole? seeks to make a particular point about reading, especially about reading of the “Old” Testament. This poiet is crucial to the Christian designation of the Hebrew scriptures as “old,” that {S, in some way set apart from the present. While all New Testament writers argue that various aspects of Jesus's life conform to the prophecies Of the Hebrew seriptaree, Luke broadens and deepens this notion of sym- Ineury between Jesus's life and a reading of the seriptures in order to make it into a central Christian doctrine Tn the volume on Luke in The Pdican Gospel Commentarics, G.3. Caird (1963:34) outlines succinctly the substance of those passages which display Luke's keen interest in this subject. Luke “introduces the idea of falfilment [Gf the Hebrew scriptures] into contexts where it was not present ix. his source” (cf! Luke 16:31 with Mark 10:33). Luke slso “repeatedly affirms that this method of scriptural interpretation had its origin in Jesus hinsself, ‘who found in the Old Testament the blueprint of his own ministry (4:21 [3 Verse from the passage under discussion here]) and taught his disciples how GRACIOUS WorDS a to use the Old Testament as Christian scripture (24:27, #4).” Most impor~ ant, as the two verses just cited from chapter 24 indicate, Luke asserts and indeed structures his whole narrative to show) that “Jesus fulfilled not Just a few isolated promises made by the prophets, but the whole tenor, purport, and pattern of Old Testament teaching and history. In particular, he fulfilled the Exodus and Passover.” When Luke depicts Jesus asserting, in the Nazareth synagogue, that the Spirit of the Lord has “anointed” him to preach good news to the poor, he makes Jesus claim a kind of kingship, 2 position as the “Messiah” (Caird 1963:38). This claim derives indispens- Eble euppert ffom the ambitions approach to the reading of the Hebrew scriptures which Luke proposes. ‘To be sure, neither Luke nor Jesus invents this approach out of nowhere. Rather, it is an application of traditional Jewish methods of interpretation made with special urgency within a particular cultural and political framework, Drary (1976:4 « passin) emphasizes the dual roots of the Lukan approach 10 the interpretation of the Hebrew scriptures in Luke's admin: tion for the techniques used by the writer of the Book of Deutcronomy, for whom a “dialectic of prophecy and fulfilment was. . . history's sustaining thythm” and in his sophistication in the techniques of midrash, interpreta- tion of ancient writings which brings them into dialogue with later prob- lems they do not address directly. How Luke develops these traditional approaches to reading, particularly in the Nazareth synagogue scene, and the way his development of them then aflecis subsequent Christian culture will be my special concern. ‘To better understand the “scene of reading,” which is at issue here, it will be uscful to recall the essential clements of its immediate literary context.* First, it follows directly Lake’s account of Jesus's forty-day temp- tation in the wildemess. Like Matthew, Luke foregrounds Jesus's activity as fa reader during this earlier episode, too: during his period of temptation, Jesus responds ta each of the devil's challenges with a quotation from scrip- ture, introduced by the formula “It is written. ...” For example, when the devil offers him “all the kingdoms of the world” ifhe will worship the devil, ‘Jesus answers by quoting Deuteronomy 6:13-14: “And Jesus answered hhim, ‘It is written, “You shall worship the Lord your God, and him only shall you serve.””” Luke is showing that Jesus rejects “the various popular conceptions of Messiahship” (Caird 1963:38, 86). In addition to this relatively obvious goal, however, Luke's temptation narrative accom- plishes another: Jesus's ability to quote even when he has no book to read from suggests, just before the synagogue scene, that he is well-versed in scripture.’ If in the Nazareth synagogue scene, as Drury (1976:66) puts it, “scripture. ..is, together with Jesus who reads it and enacts it, the leading actor,” this “actor” has already played a prominent role in Luke well before Jesus's return to his home town.20000000080 OOCOHOHOHOOH8888EE8ESEES of qtor29}, J0 PUNY Wey IsNE A9PIEUOD OF TDHN 99 IL 1f “HoREULD, fue st) Jo suoiyeoydust agp puwisiopun s31%9q 01 Z9DI0 UT, lpeds) <#0t22I,, 30 9]04 ax “satad w 0p Arese200u sojor 2xp Jo a40 Jo TuStatyry Esusof"ommnsuoo 0: auaos gin aye omm storwioxrnon permed ke ‘otf Sows ‘poqendueove pet ase sue TeerSAUR youn 40} uO OIUL UCR 8 oLeIsTY aejonaed © 0} aypads aonead Aumpeos © yo uoneUuoysHEN SSL c.23mjno uensuYD Ie UE “suONERMS uasaTp Auew oF aIurIdee ‘sy veIp “saneutsou opeur st asoy sonoeed Suxpeas s,snsof se “poxooliaan kf saendou st sino00 Burpeas s.sns9f yo uonaidap sayy yor unpum uonenas aypads om ‘ssofomnouoN. ."SuIpeas Jo auaae, qpesemnny auf Aq porucroudes sopmausuuioy orp edn voeduay sofeur w neq “uayp ‘soRifod [eonseisa}oq sr Auenstyg jo soumnsiouios ay Bowe st sou sonsesd onnauauay © 10} seq amp aui022q sarmiduns oun “Amnbave 40U) ‘sSuny2 soto Bucure “toy saof-uow Suoure wd paraodeong ¢,-saradeoe AOMDH 21 23Mp Jo Te oY a1qeyeMIuNEP 194 yam porewome Apieet -HUL ef dey soImNEGne sxe] SfduOZ, oy ayy pu ‘some YsIMaL” 20) ‘oaxdury agp jo ued usoase> axp ut Sejd 6; afor auoumuoad w yam ajdood smaf at) Jog “syoog Jo wear ajqeateurw stow axp ut Aiozenbs 1 soseyd pur sonijod Axeioduiaiuoo Jo urewop paxor aun Jo ino qotndire sq syst Ty] sriuaumonsus yeaaduey 2yqmeun oy uonmdepe sapuanes yo olqedee Juowopp Supepow ¥ vo ive peonsted sy ¥o¥nI9) 94 Woy diay AU PUCDsS © uy aagylom syyoangy Aue dx sof UNDoUOD sy soTeASUOWP 94N-] {WE [eoniTod as1y S.sns9f s,94-| 3q Er POM , SuRPeAL JD 28298, WaseZEN ay, "10U SOP oN pure 1) oF sHuCI>q OH SumUsHawD ued ty ‘dnoi e suyap ob spustar gang rx00 v ‘ar ieip ‘oHOIay. feotno Jo sounsut ue Fe [adiog seqmrT 38 400, 02 [mos aq UMN “uot “ONUE S43 UL “yoinyD au Jo qos’ ax 01 aynqENUOD 0} 2Iqe 24 ITM 94 310 9 “dno ovuipo ue se tof pue AnTEASLIYD ud9MG9q YOROMUDD on areRUINE 03 op wea any as0u SUL, "wi OF sTRORd foqqerEd snourey 2 Jo huoUs roafqns ap axe Aayyy -uroqy wodn eusna ‘axney Aq, pjor ve “ypmoal sit jo Asows 2, oumIEN A 40) eUONSIOANOD UO pepuodap ANUELSL “uOrHa: M21 © $Y smseuias (1159261) inaq{“Aapuap! ysuMaL JoUd UI poseq se A9UOPE uepsEYD susp or Sa'y Aamus> as1y axp Jo aaREN se] 34 UF ‘ORAL 24 pinom 11 ae asoddns or ayqeuosear x iy Suauipus® uetane peoideapin ¥ Beyoq apre Sussoy oun equ overs 03 souTIanfe “2[duroy. 3 nim Pomot woo s19pr9] Woy sautep iow pip Guowpne sit reef andre OF YPaNyEy Aye sem pum Auuniwui0s =piFe amp Jo usUIdoIADp aunany pur uODEAIDSDAH 24) uF parsosoauy Aiusoy aude a0y afqeUosEar 2q pinom aE (L212 94 J) arduoy, 219 jo wononsisap ax pu uropesraaf'yo a8>ye yyesooone #,ena6 J9y2 Sopa ayn] retn Buumnsey gy-29}0G9 Heapmad v ‘ouun ‘309 “at tear STU 24 ap UY “sure orydeaSosd paw ommipe uo poreg ainionds [eonsesa? 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Once hie character as “lector” is understood, it will be time to consider the remainder of the passage, including the rest of Jesus's sermon and the Nazarenes' violent reaction (0 it. ‘What kind of “lector,” oF reader, is Jesus in this passage? Luke uses the comments of those present, the Nazarenes and Jesus, to stress explicitly three characteristics of Jesus's activity as the reader of an extract from a very difficule poctic vision. Fisst, he ia better prepared to act as reader than the Nazarenes expect a local carpenter's son to be, at the preceding episode of scriptural struggie with Satan has also demonstrated. The ambiguity of their reaction may well indicate other senses as well in which his reading performance docs not appear to the Nazarenes to be congruent with this Known identity, Second, hia commentary on his reading (“Today this scrip- ture has been fulfilled in your hearing”) is taken by the community be constituted of words which are “gracious,” causing in the community» re. sponse of “wonder.” Third, Jeaus makes special claims for the character of his reading: his reading of the passage has “fulfilled” it, Jesus emphasizes the special character of this “fulfilment” with special temporal langvage: “today” and “in your hearing.” "The longclasting influence of this “scene,” however, docs not come from aspects of the drama that can be captured by such surface description. The heart of the drama is a struggle about authority. Though this struggle s, in historical terms, an echo of the struggle for power between Jerusalem and diaspora Christians in Luke's day, in the more immediate terms of the dra- ma Luke writes itis a struggle about authority to read. When the scroll passed to Jesus, the community is according him the samc level of authority toread granted to any male member of the community who has attained a certain basic educational level. Jesus is not depicted as claiming a special futhority for himself ae reader on the basis of some new method of in- terpretation which he introduces. Indeed, the methods he uses here, and the methods of interpretation used throughout the New Testament, are the same ones long used by earlier generations of Jews (see Conzeinann 1973:140). What Luke's Jesus does, however, is reorient these traditional methods in a different direction, creating different kind of authority for reading, The carlicr finmework was provided by the self-understanding of the Jews as the people called by God to faithfulness to the Torah. The new framework, derived in this text from the selFunderstanding of the carly Christians as the people truly called by God to faithfulness to Jesus, is built ‘upon an understanding of Jesus as the Son of God. Luke's Jesus claime to be a reader with a unique relationship to the au thor of the text he is to read. He thus claims a special authority to present fan interpretation which is not just one goed one among many others it ix ‘aimed to be the right one. Luke's Jesus is thus presented as having the au- thority to stop the procest of the interpretation of the Hebrew scriptures. Gracious worDs “6 “This makes the worshiping community centered on his person and the fo be faithful tc him more important than the worshiping community Stotered around the Temple. The statement Luke has him make, “Today {his teripture has been fulfiled in your hearing,” marks the beginning of the history of the institution which Luke sezke to nurture (sec, Gonselmann 1960:36; van Unnik 1966:24). "The word translated in the RSV as “fulilled” marks 2 ervcial concept here. It designates the prophetic poetry of Isaiah as incomplete. In itself, Qhis designation is quite consonant with Jewish tradition” prophecy is by Gefnidon a. statement Swniting Future faléllment, What makes Luke's Jesus's statement s0 arresting, however, is the assertion that the incomplete portion of Isaiah is now frished; what has remained empty there has been filled wp. “This concept thus shifts the focus of interest from Isaiah's text to Jesus IeLuke’s Jonut's arcertion s necepted, then, the poetic text in a nubtle way, loses something ofits fascination tnd its power, In the view of someone whe accepts his claim, Istiah's sacred poetry 8, without Jesus, rhecoric, tha i, a linguistic structure with the primary goal of persuading people of the Veracity of something which is not evident or present. Isaiah's text becomes truth, 2 lingnistic structure withthe primary goal of naming something evi dlent or present, only when read through she opti of Jenas's interpretation Luke here draws upon a concept closely related to the well-known Pauline contrast between the “letter (which) killeth” and the “spirit (which) giveth life” (2 Corinthians 3:6), a contrast which, once again, is a product of the confit between factions in the primitive Church Luke's Jesus claims not merely that there is a meaning hidden in Isaiah's prophetic poetry (pre- sumably a widespread notin in the contemporary Jewish community), but that he, and he alone on earth, i able to disclose it" Luke presents Jesus as having unique authority to disclose what the text “really means” and to Timit the moment in which a correct interpretation can be enunciated (0 this moment only (“today”). “This hermencusie geature is fundamental to Christianity. Indeed, the assertion of an authority which provides a definitive interpretation of a poctic, and thus essentially ambiguous, text takes on a life in Christian ‘culture which goes far beyond the bounds of Christian theology. This is not to deny that the broad tradition of Christian theology has been quite able to envisage other hermenetie possiblities for reading Jesus's relation to the Hebrew scriptures (eg through typology, or employing process theol- ogy). With the establishment of the Church as an institution, however, the ‘meaning of the reading of Hebrew scripture is redefined for those whose literacy is shaped by this institution. Tuke's central idea, that responsiveness to the call of Jemus as Messiah supersedes fidelity to the Temple and the Law, shapes his depiction of thePOOHSOHHOHOHSHNHHOHHHSHHOHEOHHECOHOCHLSESESESE ‘orotduoous ‘sanogyop st oye 2u0 oyp sf “Buypeou Jo owes .AreUNpIO,, SI uy Sppear 24], “epeod ¥ Aq uonuoArIU! 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In what I have been calling the “ordinary” scene of reading, ‘what is complete, integral, resides in the past, the “authoritative” tine fame ef the text's composition. Incomplete understanding, imperfection, resides with the reader, in the reader's present. In the Luke story, to the Contrary, it isthe reader Jesus who fa perfect and who points out that, until his reading-performance of it, the Isaiah text was imperfect, that is (etymo- logically) uncompleted, lacking its fulfillment. The significance of this actuality is underlined by Jesus's temporal stress: “Today this scripture has been fulfilled in your hearing.” Tet me now sep backward from the terms set up by the Lukan “scene of reading” to uy to describe what is going on here. in more. general terms. ‘The reader, in the case of “ordinary” reading, perccives a verbal repre sentation ard seeks through it to know what is represented. In the ephode from Lake, the reader enunciates aloud the verbal representation and through this enunciation or performance seeks 10 reveal that he is hinself what ia represented. In the first or “ordinary” case, the reader looks for- ward (ia the fature) to understanding what was meant in the past. In the Second or Lakan case, the reader affirms in the present that he is the future to which the (past) text looked forward. Whereas in this latter case the ex: pectation of meaning which is part of the character of every sign resid with the text, ooking forward to its fal6llment, in the former or ordinary’ ‘case the expectation of meaning resides with the reader, who looks te the (past) text in hopes of understanding it at some moment in the future. ‘Tn the case of “ordinary” reading, the reader encounters the representa~ tion of an object and, in the semiotie model delineated by Charles Sarders Peirce, selects from an infinite array of interpretants, that is, other Fepre- ‘entations of the same object, that which may most readily be determined to refer to the object In the same way that the first-mentioned representa- tion docs 25 Although the interpretant belongs to the same class a3 the first representation (that is, the class of representations) and although it repre- tente the same object, it can never be identical with the first representation; GRAGIOUS WORDS @ sa i Hen a ora MUR RENE BOTS ay a serei us sans eaxaanee wee ten fe ey ee a ee cnc ee ers See cea, Hoe oe epee ae ie larraeas me pe ar Ico aeey ey ent ac See eee een et bebe rere es a ees ee sient comme ia Cee or Resta et a near eter ae a Ses se ee ee a ce Seen eet nonenm cree, ee a one eg sii entra tenn te tea Serre ey prey (Oates Se givers lat be en ee ey Boi errees aie le cee ‘These interpretants, to be sure, themselves become signs, undergoing @ A ates otic ee ae sy el Secretar ae ee eee eel et pee ee a Hee eePCOOOHHHHOCHHOHHOCEHHOHO OOOOH OLOSEEESS \ The Jo woptusaucd axp jo siuasaid ayRr] Kaos 24) 2924 “Pop won AnoaAp syeL Ing ‘simidyos pu sonseid ‘uontpeN ysUMaL YBnOIKN AYoqos 21109 19 PIP trys suo auenemtp v pm daoKMe SHIN 29"/daI o1 peDreur pry PBL, $3q 9a yoy or drouB ay ang “pHa SAPINUD aif Jo sorua> oun Fe pare soma duc, om pure me] om jo Aysoqine ont yo andy Aygeunsord pyre 2 Apussayip poysarluscose usoq ove PINOM WOlEIDAUED ‘anos iOS 4q poveusuiop 2q 0} ponunuos youn 2h PE (EL “2idRs >) uoameD Aes 2th Jo paord oyp ut so1oe) Sunngunuos ¥ se aonDEId Surpeas urTeH NS teed dns 01 sopi0 ut aed afire| ur auzain wexny pesnu2> © soutoooq woreroatiery ‘opoesd Suypens eepeusig jo sucrsiousco ¥ owiooeq os ‘saunpun poreau sey 24N7] AUPE! jo usor,, 2yp ‘WonDy suO8 LayeSTUD[ aqp Jo Huluparostp pur yessodstp 1utp “uone 3tp pu ajduo.1 auf Jo wononnsop ayp jo ynsaL t se AppB “eaystUTA aisians teonyod siya Uays ang gq's2y soemiad oy suokue on yuareddle oy ‘ayn o1 pareadde 31 ge 2183 nun¢ ep Jo sumo eq, “sarmduins maaqoRy of Je Supra oyp on yoinys yp uyyoie soyseoudde BuLsagip or punog Aprran, “uy [8808 & “young aanrud agp uRpEn 9183s Teonnod axn st eUEIP Sup Jo uonea:o trjare> 5.2407] 304 Yxa;H09 24 ‘Moys C1 pau Ary T SV 2. urpeaayo aua0s,,& uo papiunay ‘2121 sm>90 Suyuutsoq ergs Pinoys ku 2e2V UE enol 2p pasar epnamre seq] Jo Buyuopsee at Je sfuyuanoq amp ssoy aan (1 EgL6L Aimy “#'9) se|ONDS sulOg 4esuonoest saesef umephe o1 se qed sourrezey 2tp uo wittondaos yo juny v yore Aaauoo Zz 28100 0c] g(L4L'9L61 KAN “p) SRI Fuel Jo suo dope any Supgeut dq “yeliea MUA snsof' ASAUapL or 2124 [POH sIdoULd eye 8] guopeuetho wpyns ¥ Aseapee pu wopeensof o1 yoo puma) a¢p pu moxdoad pornoosned ays 1e aouey® pusaopoeg aif SaManNS Lies, Jo AE ~siynbos aip avy e(mommeyy Pu wy YOq wos 1uDsqe) sBuNyE Woy IH “9p Buyqamastp ons yp ‘ewesp semmonsed stip aBeis 94 s20p kUAL 2.3494, 2471 J0 1801 219 1uoMIZOUNOLUE ple BuIpeat «.ensof or ppe ome wep Aaa, -emof'ueyp apyres ropmtep ©) papiosoe a soni s,pox wy uy sBury, yo yoog aif) UIOK) ssoueIse, om ‘jGupeueu sunb “woo snsaf rey 2x07] ‘peolsut ‘uoneu yoyo Kieron aid stp © s9INID a1 Jo uo Suppe ax Buquvsp ‘aBensue] aanisod et otjonoo you st oisayiueus aun ‘sosoasopy “onsajtreur w Suro99q sig 25N9Eq> tone ‘onfbofieuks warez 5.040 UH ING o¢ Moaydoud par Buor s,uoaK UL Aypoypads ‘eioideys Aougjur au ul s919uaH aKp O1 LONDDFE Jo Tue 210 Jo Woursouaouus s,ansof paredaud sey ayn] “2ins 94 OF, ar UOPEYIDNID 3 pur Aepuz poop cr Aepung wreg wo aBuey> pies ain a1 (pier 20) pu Syeruiss0f' pue yetirg Jo wustiean aygeou an er “premqoeg Or Soot wurerp sr, “Sui Gow pordusoare we us sereutUie yoryrn TUES? 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NOTES 1. Gf Tlede 1980:101-102: “The complenity of the Nazareth episode iteef in- vites attempts to divide it, The devastading turn From the glorious proclamaticn at the beginning to the harsh oracles and niear murder at the conchution has caused any interpreters to stop with v.21 or 22a.” 2, Tadapt the phrase from Clayton Koelb (1982), who uses it to play on Jacques Derrida’s notion of ‘the scene of writing.” 3. T cannot even claim a thorough familiarity with Luke scholarship, which in recent decades has become a vast field. For a scholarly orientation to the founda- tions of this recent controversy, expecially since the 1953 publication of the German original of Conzelmann 1061, tee van Unnike (1966), who remarks (16): “in 1950 fo one cou! have foretold that in the next decade Luke-Acts would become one of the great storm centers of New Testament scholarship, eecond only to that of the ‘historical Jesus." For 4 more recent conciac overview of currents in Luke setolar- ship spanaing the nineteenth and twenteth centuries, see Tiede 1908:22-25. Van Segbrocck 1969 lists about 3000 scholarly monographs and articles on the Gospe! of Luke published between 1973 and 1988. The studies I have selecied wo work with have been primarily book-length contributions, and thus ones which frame the Nazareth episode within a thoroughly developed approach to the Gospel of Liuke as | whole; I have also preferred studies which are strongly influenced by redaction tciticiem, which emphasizes the role of the Gospel writers as interpreters of earlier Gral and written tradition and ie thus readily ineelligible to a student of secular liter- ary history ‘4. T have discussed elsewhere (1977; 1988, exp. 30-33; 1990) the concept of his: toricaly distinct reading styles, and their relation to ideologies. ‘5. Van Unnik 1966:21 also point out chat much of the scanty information we have about the early Christian church “is furnished by Luke and Luke alone.” This underlines the significance of the way Luke treats reading, specifically the reading of the Hebrew scriptures, for the later development of the Church and of edueatien, an institution shaped by the Church. 6. Tobe sure, this *scene” calls for more than just literary contextual study: also important are the history of Jewish worship practices and geographic setting. For a Concise introduction to the former, a very complex matter, see Caird 1963:87, The Soved Luke scholar Conzelmann (1960, esp. 31-38) highlights the importance Of this cpisode in a detailed analysis emphasising the significance of geographic elements. "7. This has already been suggested in Luke's ‘infancy narratives,” unique to GRACIOUS WoRDS 58 his Gospel, where the twelveyear-old Jewut amazes the doctors in the temple at [Jerusalem with his questions, his answers, and his understanding (2:41-52) ‘8. Conzelmann's reading bas played a defining role in Luke-Accs scholarship in cecent decades; that i, much of this scholarship, whether elaborating on this reads ing oF taking isrue with it, mover forward from Conselmann's interpreration, as ram a fandamental point of departure, Conzelmann’s reliance on analysis of liter dry structure aa he makes his argument ereates an argument which ia particularly persuadive to someone of my background. I have nonctheless, in preparation of t Esiay, tried to make myself avare of objections which specialists have raised © b ‘argument. Fer example, Minear 1966, esp. 121, takes Issue with 3 “conjectural revonstctction of Luke's editorial policy,” objecting par ticularly (123) to Conzelmanr’s choice of Jesus's reading at Nazareth as one of two pivotal points in his interpretation. 9, In Mark 6, 1-6, the episode in the Nazareth synagogue occurs after the ministry has been well-established by much teaching and the performance of many tniracles, In Mark, Jesus's rejection *in his own country” immediately precedes the Sending forth of the twelve, which is widely interpreted in Chriatian tradition as sig ing the catablishment of the Church. (Many scholars, to be sure, do not inter- pret die Gospel of Mark itself ax cnvisioning the establishment of a Church; they would see it as a book writien in expectation of « rapid Second Coming. Given the elay of this Coming, ie woule fall 0 Lake, then, co create @ history for the Church fas a contribution toward ite founding. See van Unnik 19€6:24, building upon Con- zelmann’s studies.) Most of the details Luke's narrative provides in presenting this ‘episode are not to be found in Mark. Conzelmann 1951:35~36n summarizes the dif- ferences between the two versions. The material Luke adds in vv. 17-20 and 25-27 comes primarily from the Septuagint (Drury 1976:56). While most scholars ste the [Luke episode as an elaboration upon the episode in Mark, this view is not universal. ‘Fiede (1980) remarks, pp. 21-22: “The general assumption af Luke's literary de- pendence upon Mark rests very gingerly upon the meager verbal correspondence land disparate sequence that exlat here between Mark and Luke, The lack of close parallels certalaly cautions against describing Luke's account in tcrms of the "modifiation’ of his Markan source.” 10. Drury (1976) makes 4 similar peint in a different way, explicating Luke's statement of intention (1:3) to write “in order” or “consecutively.” The Greek adverb so translated might better be rendered, he argues, as “in historical order.” He compares Lake to a modem historian who might choose to focus on “economic tor social forces” as the euiding principle in the ordering of historical bits and pieces {nto a historical narrative. For Luke, instead, the dominant principle is “the force of God's will for mankind worked out in prophecy and its fulfilment.” 1, Note that Jenus ie quoted se using a proverb %0 suggest that he is @ prophet, bbut nct “the propliet expected in the last days": Moule 1066:162, 12, Conselmann relates the polemical character of that aspect of the episode which stresses rejeciion of Kindred to “disputes ia the primitive [Christian] com- ‘munity, in the course of which declarations such as Acts xii, 31 were made (N.B., fn a speech by Paul)” (1960:38), An understanding of such post-Crucifixion disputes ‘between “the called,” meaning especially the disciples, first led by Peter, and Jesus's9000000000000 0600080800888088888888 2821 248 36 tonsanb aup sere you sop a Genyy Aduns wes soype os s,yeb¥0f ve wre Surigpuepy ‘ay seyy opondop saaeyy at doog et 2 wPKp BuO) [eEIeoapE Sy AiiuBge ut pagans se afeviored sy pire sigma ontop woamioq woe auf Roy wopsenb souauezen 24) sioxlap 230] IID No AUIOd 6O1~GO1-8BS1 PELL “Ie 4“ deureay uoyods 29 treys Y>tun les w 40} pur fess] ur Kumut JO upeBe utes pu ey 4p 305 96, 51 BIND 2tp LENA sfor 24 “Kooydoad $0 rwotdhs ‘Sianoago we yum ‘sg—p6 "S80 HONE aah UF S,s2]GUOH) aap uaLYH OF WEAN B, TeRRE, 31) Se uooulls ‘z6—62:2 9407 OWI} 247 Wi "ano sWUod (11-9261) dans SV “O6 orien asf eon cep Jo 34pm ou wBnonn Suyssed 34 aq, uf wopastineas xp yo migy 6° 4 soy omuode 31 son ano ‘amnsou apy a9BUE pre padeod xp qovand Item eampetnD) soe spy uy sauane seta Jo addiosoed ayy at sparerey Ie ouooe cpoye oUt es eo 0p a Buowe 88 oy Keg axp yo taouadoponap joe ayn st andoBeuds Sep Uf YOeq, o¥} sprees oun enisf ay, *" 31 fosiuco pue null OF moy pue iwaUIGOPADP Snowe 40 onten op opery nines wey ueOINY ouuoUONIROg tL, “[P4e aaneated Sax] Jo oplutexs sys uo Aneuburuoo «pis Auewonsed sopiaoud Be-op-evet Aanucy “a7 1391 a) aLDTHT 20 “punodxs ‘ures oF idurone poropisuog Au jo Aoenbape aun asa tein dams O° stuoppodenint aq uepaoaid anoydoud ine woxn Sunoypuy pure stpnow any Sbiom aynsou Sunind (Kee yyw n04,) uonsaPos stp soxpard eneaf (gay) cenoadee Wuaaedde Jo spiom a1 0} aeuodeor uy “poneq armp ayeudpocd paw ssusrpee #4 {uo sam on steadde snrof *uresSoud (epq] Poounouue sou 04 wou san tacit 24h ‘saan os 247 uazaaag ieunuon Supjoous ay Aq wor 1YBMeD aq OF AML Af SOD Pomeonmyydorin asou 24) oso 324, “02-0961 B94], 20" ‘ommadns ay Jo saoeseN 2 Atng =0Spoymouyse oym isyeouds wwoumInay AD © ayn Sidaouoo wuerBsdsayut aep Jo Pays 24) J6 Kooy Ksex93H) wo edu aM sossRORIP KP UTteD $12-L0z;EOGL EMPON “2s sey hyde Sens “(Gz "v) 9noqe pans Seo8iory 249 40 uopretmissoy sugusreyof snowes op “ureBy “og “Luteo “at “de> ‘sa61 somvony uy popysosd s: eins a4p Jo 1unoxD¥ poqreap asoul yet wieT pu por yo ry 290% pu uoyspuimig, yo wousrost ejuurakog foturcl so “paBause oney rym seed soe woase a Jo woreenonp © sea “sity Keun Ae paoefdau Uday onvt O1 2309 “duce 243 dq poiuosasd se “mer, yotmel.pooniopun (aed ein mata TeUORIpEN 2 euonenb oney sreouos “epeavp ase] 24) ut Aetodso ue “Ered 109003 UI “IZ ««Buypeas yo a2, § 240°] 04 yawoddds Ae susoper yong 196] WEY 2? 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Luke, in providing the infancy narratives, har “iready shown keen interest in addressing questions abour Jeaus’s pareniage: “32, Tiede 1980:7n points out that co cistingulsh Christians fiom Jews “tends to reinforce « distinction which would have been alien to the experience of many first Century Jews in this messianist movement. In Luke-Acts, the process has already Sewn by which in later eras ‘Christianity’ and ‘Judaism’ will define their idertties [angely by mutual exclusion, But in the éommunity which Luke portrays us belicv: ing Jesus to be messiah...» those of Jewish heritage regard that belief to be the mask of their Gdelity to the religion of Israel.” See also Tiede 1980:185 n.23, There IONS Gueston, however, that this “scene of reading” becomes legible, from a later viewpoint, as justication for anti-Semitiam. Boothe suraggie besween the “Greek” or diaspora Jews and the Jerusalem Jews for control of the earliest church i evident Bret of all in the grumbling of the “Greeks” over the less favorable treatment accorded their widows (6:1). The conflict is reported more explicitly in Acts 11, where the Judaean Chiistians reproach Peter for preaching to and eating among the uncircumeised, and he responds in part by recounting a vision in which God himself dispenses him from observance of the Sietary laws, It is the principal topic of Acts 15, which describes the Courcil at Jerusalem where Peter and Paul, among others, debate with those Christians “Among the Pharisees about whether Gentile Christians are obliged to be cicom- ‘Ged end to abeerve the Torah. REFERENCES ‘Comat Israel: Reading Sex in Talmudic Culture. Berkeley and Los ‘Angeles: University of California Press, ‘The Pelicon Gorpel Commentaries: The Gospel of St. Luke, London: Adam and Charles Black. (Conzeimann, Hans 1961 ‘The Theology of St. Lake, Trans. Geofiey Buswell. New York: Harper & Row. 1973 History of Promtioe Clristianly. Trans, John E, Steely. Nasheille: Abingdon Press de Man, Paul 1957 “The Crisis of Contemporary Criticism.” Arion 6:38-157. Revised (1971) and reprinted as “Criticism and Crisis.” In Blindness and insight: ‘Essays in the Rhetoric of Contemporary Criticism, pp. 3-19. New York (Oxford University Press. GRACIOUS WoRDS 2 Drury, Jobn 1946 Tradition and Duign in Luke's Gospel: A Study sn Early Christian Hist ragraply. Londen: Darton, Longman & Todd. Hastings, James, John A. Selbie, and John C. Lambert 1912 A Dictionary of Christ and the Caspls, 2 vale. New Verk: Charles Serib- ners Bowe, Keck, Leander E,, and J. Louis Martya, ed, 1906 Studer in Luhenncts: Eyays Presented in Honor of Pau Schubert. Nash- ville: Abingdon Press. Kee, Howard Clark, Franklin W. Young, and Karltried Froehlich 1973 Understanding te Now Tesament. 30 eo Englewood Oli, Nu Prentice-Hall, Koelb, Clayton 1982 “Tn der Straflolonie’ Kafka and the Scene of Reading.” German Quarterly 55:51 1-525. Minesr, Paul S. 1066 “Luke's Use of the Birth Stories" Im Studies In Luke-Acts> Essoys Pre= seated in Hono of Paul Schubert. Ed. Keck and Martyn, pp: 111-190, Moule, C.F. D. 1998 “Phe Christology of Acts.” In Shuler In Luke-Aets: Esseys Presnted in Honor of Pau Sauber. Ed, Keck and Martyn, pp. 159-165. Noakes, Susan 1977 “Self Reading and Temporal Irony in ‘Aurélia.”” Studies in Romanti- im 16:101—118, 1985, ierary Semiotics: Towards a Taxonomy of the Interpretant, American Journal of Semiotics 3:108~119. 1988 Timely Reading: Betineen Exegesis and Inerpréation. Ithaca, N.Y: Cor- nell University Press 1990 “Hermeneutics, Politics, and Civic Ideology in the Vite Nuosa: ‘Thoughis Preliminary to an Interpretation.” Tera: Studies in Literature and Language 3240-59, Revised Standard Version 1952 “The Holy Bible, Revised Standard. Veriton, Centaining the Old and New Testaments. Nev York: Thomas Nelson & Sons. Tiede, David L 1960 Prophicy and Hidory in Lube-Acts. Philadelphia: Fortress Press. 1988 Augeburg Commentary on the New Testoment: Luke. Minneapol “Augsburg Publishing House Van Segbrovek, F- 1909 "The Gospel of Lake, A Cumulative Bibliegraphy 1973-1988. Collecranes blica ct Religiosa Antiqua 2. Brussels: Koninklijke Academie van Belgie. van Unnik, W. ©. 1966 “Luke-Acis, A Storm Center in Contemporary Scholarship." In Shudies im Lake Acts: Essayt Presented im Hener of Poul Schubert. 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