Psalms For Persephone

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Its a very mysterious piece, unlike anything else I've ever heard, but what is especially striking is how much Debussy's influence is present. But then, there are some passages in the Rite that bring Debussy to mind like the opening of part II for example. Anyway, I do highly recommend this somewhat obscure piece-- its truly otherworldly sounding Quote from: karlhenning on April 09, , AM.

Quote from: Ephemerid on January 28, , PM. Music gives a soul to the universe, wings to the mind, flight to the imagination and life to everything. Guido Veteran member Posts: CCs. Who was that mysterious " ' " or rather "end-quote man"?

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Listening through the 22 CD set has been wonderful. I was just wondering if there was anything major that had been missed out? The large print giveth, and the small print taketh away. Mark G. Simon Guest. The latter is represented in its 12 instrument setting. His wind setting of "Song of the Volga Boatman" is also missing. Most curious for its apparent absence is the Fanfare for two trumpets, which is odd because all the other pieces from the LP it originally appeared on are there. Or maybe I just haven't noticed its presence yet.

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Drasko Guest. Could wax lyrical but won't. This is better option, I believe. I've uploaded whole third scene of Les Noces kbps mp3 so everyone can judge for themselves. I think it's excellent. I will need to listen a lot more, but my general impression of my initial traversal through these huge swathes of repertoire is that, while I like everything, I don't love it in the same way that I do the Rite of Spring Maybe I'm expecting too much - he raised the bar pretty high with that piece!

So far, I have been most impressed by Agon, Apollo, Requiem Canticles, Concerto and Sonata for two pianos, but I'm sure this list will grow as I listen through them all again. Each piece has its own profile.

I don't think I love the other pieces less than I do Le sacre. Quote from: karlhenning on February 04, , AM. Dancing Divertimentian Veteran member Posts: Posts: who's counting? Currently Listening to: probably something somebody somewhere is snickering at Definitely Schoenberg! And, let's see, does he have a disciple or two For an example of the Baal Cycle, Baal, the storm god, is killed by Mot in the summer but he revives and defeats Mot and his enemy in the autumn. An additional change after the discovery of Ugarit also includes a revision in the relation between the battle and creation.

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Some divine battles with the chaos monster have nothing to do with creation. The unique geographical-climatic setting of the eastern Mediterranean probably caused this common and widespread religious heritage. In this area, summer is arid. Tsumura claims that juxtapositions of creation and battle are merely incidental. Tsumura, Creation and Destruction, — Although his reading of Gen is plausible and many recent scholars agree that Gen does not assume a battle between God and tehom or Tiamat , many other biblical Chaos battle accounts and Enuma Elish relate divine battles to the creation.

John Day accepts that there are some Chaoskampf motif passages of the creation and chaos, but finds several later developments or appropriations of the Chaoskampf motif in the Hebrew Bible. The battle is not only engaged with the creation passages but also sometimes engaged with other contexts such as community laments, Oracles Against Nations, Royal Psalms, and so on.

In those recontextualizations, foreign empires and nations symbolize the chaos monster which , like the ancient chaos monsters, will be destroyed by God. Ancient Levantine people had to explain why their storm god did not give rainfall during summer, and their myths reflected the seasonal pattern. In this Greek myth, Demeter is the goddess who causes the earth to produce flowers, fruit, and grain, and other agricultural products.

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  • This myth interestingly has several variations. His reorganized Baal myth is advantageous for seeing the seasonal pattern of the Baal cycle, and many of his points were accepted as the default position at the time.

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    John Raffan Oxford: Basil Blackwell, , — The Baal Cycle in the Levant and the Demeter myth in Greece have a common function; both stories answer the questions and curiosity of ancient peoples. That being so, further questions arise: why were the sea, river, and Earth thought of as enemies of God by the old people and religion, and which factors created the battle motif? Answering these questions is not easy because people today live in a very different time and space from the ancient Levant.

    However, a sound answer to this difficult question can be the foundation of an ecological reading of the combat myth.

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    Homer Odyssey — Burkert, however, points out that this account does not fit the pattern of sowing and harvesting in Mediterranean lands. Corn is sown in the autumn, not summer; citing F. Burkert follows Cornford and Nilsson in suggesting an alternative theory to understand the myth and climatic setting; i. Ancient people who lost their family at sea might have identified the sea as evil. Second, the unscientific ancient people must have viewed the roaring sea as one revolting against the storm god.

    People today know that windstorms directly cause raging waves, and the sea itself does not intend anything against the storm.

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    However, ancient people probably developed an interpretation of natural phenomena: The raging sea is disobedient to the storm god, so they are not still and do not submit themselves before the supreme deity of the storm god. While low inundation causes famine, high inundation can bring destruction to buildings, crops, and irrigation works. The flood damage did not exclude temples of protective deities. Thus, it would be easy for ancient peoples to view seas and rivers as hostile to the gods and themselves. Ancient Near Eastern people had negative images not only of the seas and rivers but also of Earth.

    The Levantine region has annual climatic cycles of rain and drought. The dry summer causes many plants to die, so Mot death was associated with dry earth or the Earth monster. The competition between Elijah and the prophets of Baal 1 Kgs 18 might have been in relation to the question: which deity is the true storm god? The Levant, especially the Great Rift Valley, suffered strong tectonic earthquakes because of a great fault line from southeastern Turkey through the Jordan Valley to Ethiopia. This geological setting would be one of the causes for ancient Near Eastern writings that contain combat myths against the earth monster.

    In this motif, the imagery of God, who fights against the chaos monsters, has ecological hermeneutical possibilities. God, in the Chaoskampf motif, does not intend to destroy the sea, river, and earth. In biblical Chaoskampf, God fights only against natural elements causing destruction and chaos to the world. Peaceful nature and sea monsters are not enemies of God. This image of God as a protector of Earth, rather than a destroyer, is the first key to an ecological understanding of Ps When Leviathan is at peace, God does not fight with the monster.

    A famous archeologist, Aharoni, discovered that stratigraphic level VI from all indications has evidence of demolishment by an earthquake. Their research finds that the late Iron Age Iron IIb architecture of Israel and Jordan contains massive evidence of a significant earthquake. Austin, Franz, and Frost observed the debris at 28 E. Austin, Gordon W.


    Franz, and Eric G. Yadin and Finkelstein date the earthquake, which destroyed Tell Hazor, as BCE, using stratigraphic analysis of the destruction debris. The estimated epicenter in northern Israel is critical to understanding the description in Ps Southern areas like Judah and the Negev likely sustained less damage,34 since the distance between the Judean hill country and the epicenter is estimated to be at least km and possibly as much as km. This earthquake is also a key to answering to historical questions about eighth-century Israel and Judah.

    Why did the eighth-century prophets e. Ancient Israelites might have viewed the earth monster as causing minimal damage in the Negev since the earth in the region already was desolated, made naked by God. Thus, the rapid decline of Israel between — BCE is unusual. The great earthquake in BCE may be one of many reasons for the rapid decline and the ultimate fall of the northern kingdom.

    Ps 46 has difficult issues in translation, such as several non-temporal sentences, including nominal clauses vv. Their translations in a proper tense rely on other verbal sentences surrounding these verses.



    Also see, Anson F. Different from the Hebrew narratives, several Hebrew poetic texts often omit so-called vav- consecutive, or retentive vav. An author or researcher needs to make a decision on how to translate the Hebrew verbs in Ps 46, and this writer translates the majority of prefix conjugation verbs in the past tense, which are allowed by not only the system of Rainey but also that of Pardee. God fought to protect the people of God from the earthquake.

    In the beginning, the first three verses vv.