By Peter Cole, Aminadav Dykman
This groundbreaking assortment offers for the 1st time in English a considerable physique of poetry that emerges without delay from the elegant and sometimes startling global of Jewish mysticism. taking on Gershom Scholem’s name to plumb the “tremendous poetic potential” hid within the Kabbalistic culture, Peter Cole offers extraordinary renderings of labor composed on 3 continents over a interval of a few fifteen hundred years.
In addition to the translations and the texts of their unique languages, Cole offers a full of life and insightful creation, besides available commentaries to the poems. Aminadav Dykman provides a chic afterword that locations the paintings within the context of global literature. As a complete, the gathering brings readers into the interesting strength box of Kabbalistic verse, the place the development blocks of either language and life itself are unveiled.
“Studded with perception, and written with nice verve, this ebook becomes a classic.”—Lawrence nice, writer of doctor of the Soul, Healer of the Cosmos
Won Honorable point out within the 2012 ny booklet pageant Poetry class, subsidized via the recent York e-book Festival
Peter Cole has gained Poetry magazine’s John Frederick Nims Prize for the simplest translations to seem within the journal this 12 months. The prize was once provided for his portfolio of poems taken from The Poetry of Kabbalah (Margellos international Republic of Letters).
Honorable point out within the Poetry classification on the 2012 New England publication Festival.
Won a Honorable point out for the 2012 organization of yank Publishers PROSE Awards within the Literature Category.
Won honorable point out for the 2013 Lois Roth Award for a translation of a literary paintings. This award is given via the fashionable Language organization.
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Extra resources for The Poetry of Kabbalah Mystical: Verse from the Jewish Tradition (The Margellos World Republic of Letters)
Rom. 1157. It is important to note that extant ancient sources do not indicate that Augustus legislated on women’s attire. For further discussion, cf. Watson and Watson (2014: 220). 16 The intricacies of the law remain diﬃcult to interpret regarding the exact classes of women included in it and those exempt from it; cf. McGinn (1991). As the law speciﬁed the mater familias, ‘whether she was married or not’ (335n3), as the female category ‘potentially liable to its penalties’, it seems plausible, as McGinn argues, that only prostitutes and procuresses were exempt from the lex Iulia.
As Virgil writes of cultivation to soften wild fruit and prevent fallow land, Ovid eulogizes cultus for similar reasons. 3–7. Again, this is matched by Ovid’s segue from agriculture to civilization at Med. 7–10, which includes cultus in the form of golden halls and marble monuments. The Georgics, like the Medicamina, also acknowledges the beneﬁts of an expansive empire in relation to the importation of the markers of cultus. 56–57, Virgil lists saﬀron fragrance from Lydia, ivory from India and incense from Arabia; foreshadowing Ovid’s references to imported luxuries such as Indian ivory (Med.
Gutzwiller 1992). After the dedication to Aphrodite-Arsinoe in the temple at Zephyrium, the lock vanished, carried up to the heavens by Zephyrus on the command of the goddess, and became a new constellation. This wellknown fantasy, intrinsically Alexandrian, with Theocritus also treating it (Idyll 17), and intrinsically neoteric, with Catullus’s imitation (66), becomes parodic dynamite in Ovid’s hands. Ovid combines the romance of Berenice’s lock with the anti-cosmetic sentiments of Tibullus and Propertius to create an original discourse on the modern woman of the late-ﬁrst century BC .