"This book treats the poetics of biblical allusion in the lyric poetry of William Butler Yeats, and the ways in which the King James Bible became for Yeats a model for poetry as a communal voice shaping a culture." "The introduction analyzes the critical history of what Eleanor Cook has termed the "poetics of allusion," emphasizing the work of the Italian rhetorician Gian Biago Conte and the American critic and poet John Hollander. The major topics considered here are allusions as the intersections of texts, as figures of speech, and as structural signifiers; the centrality of the reader in the study of allusion; the quality of allusions, their placement and varying degrees of clarity; and the centrality of the study of allusion to cultural criticism." "The first chapter is concerned with the development of the Bible as a model for secular poetry from the late eighteenth century to Yeats, surveying Bishop Lowth, Blake, Coleridge, Wordsworth, Shelley, and Matthew Arnold, as well as Yeats's references in his prose works to the Bible as a model for art and the artist, and his desire to restore the Bible as sacred text, yet write his own Bible." "Chapters 2 through 5 take up in detail the poetics of biblical allusion and echo in the poems. Chapter 2 treats the poetry of the nineties: here Yeats usually engages the Bible as an antagonist, subverting it for the sake of a Celtic consciousness, denying its exclusive claim to spiritual truth. But many biblical echoes show Yeats's dependence upon the Bible as a guide to poetic language. Chapter 3 concerns the poetry from In the Seven Worlds to The Wild Swans at Coole. Yeats looks on Scripture with an ironic eye, often replacing it with what he calls "haughtier texts," the parables, prayers, visions, and private revelations that mirror biblical models and make biblical texts into warrants for his own theory of rebirth. Chapter 4 is a close reading of biblical intertextuality in seven poems: "The Second Coming," "Sailing to Byzantium," "Meditations in Time of Civil War," "Nineteen Hundred and Nineteen," "Prayer for My Son," "Dialogue of Self and Soul," and "Vacillation." In these major poems Yeats displays his antitheticality, as Hazard Adams calls it, putting into dramatic tension biblical texts and his own heterodox ideas about birth, death, and resurrection. Chapter 5 examines the poetry after "Vacillation," where Yeats gives biblical texts (often text used before) a new sensual gloss, but also admits the limits of a "high talk" derived from scriptural language." "Chapter 6 places Yeats in the broad context of biblical intertextuality, working backward from modernism to Romanticism. First, the study contrasts Yeats with two of his contemporaries, D. H. Lawrence and T. S. Eliot, for whom the Bible always asserts its religious authority, in the Victorian tradition of Arnold, Clough, Browning, and Tennyson. The study concludes by comparing Yeats to Wordsworth and Shelley. Although Yeats is deeply indebted to them, his attitude is distinct from theirs: even when rejecting the Bible, Wordsworth. and Shelley accept a dogmatic view of it, while Yeats escapes dogmatism."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

This book will examine the different types of psalms as well as the various literary devices used by the authors of the psalms.

To truly understand God's Word, we must know both what it says (content) and how it says it (form). This accessible guide features over 250 alphabetically arranged entries explaining common literary forms found in the Bible. Each entry contains a succinct definition, helpful illustrations, and a representative list of passages where that particular literary form is present. More than merely a dictionary, this indispensable resource will help Bible readers better understand the underlying structure of Scripture—giving a clearer shape and deeper meaning to each and every page of God's Word.

This book joins the notion that Second Isaiah is a poetic text with the task of interpreting it as a unified whole. In so doing, it makes methodological suggestions for applying a lyric poetic approach to biblical texts. The practical application of this approach shows Second Isaiah to be characterized by tension, conflict, and juxtaposition. The lyric model shows these conflicts, such as the presence of searing indictments in the ‘book of comfort,’ to be integral elements of the mode by which Second Isaiah addresses its audience. This book highlights the tonalities of the divine voice as central to Second Isaiah’s particularly poetic mode of cohesion and essential to the conflicted comfort Second Isaiah offers its reader.

Deepen your conversation with God—in the nuances of the most complex Psalm. Throughout the centuries, writers have retranslated the Psalms, trying to keep alive the beauty of its images and the depth of its message, for each generation. Psalm 119 is the greatest of them all: the longest, most complex, and the one that most rewards close attention. This Holy Alphabet is a cycle of twenty-two original lyric poems which—like Psalm 119—follows the alphabetic pattern of the twenty-two consonants of the Hebrew alphabet. These meditations are rich with image and abundant with praise. Each of them strikes an intricate balance between traditional form and modern expression. Designed for both personal study and public prayer, they evoke a new sense of awe and wonder in the power of God’s word, fashioned on his alphabet, to bless, instruct, and console. Ingraham writes as a Christian, but her musical reflections capture the heart of a wisdom tradition shared by Christians and Jews alike.