By Jan Bremmer, Lourens Van Den Bosch
Between Poverty and the Pyre examines the heritage of the event of widowhood throughout assorted cultures. It brings jointly a suite of essays through historians, anthropologists and philologists. The ebook indicates how tricky it really is to outline the 'typical' widow, because the studies of those girls have differed so extensively, now not just because in their diversified time classes and destinations, but additionally becuase in their various criminal and spiritual prestige and fiscal stipulations. The examine is diversified with matters starting from: *Hindu other halves who their husbands to the pyre *widows who have been burned as witches *and widows who needed to develop into prostitutes to stick alive. The ebook additionally explores Jesus's curiosity in widows and the adventure of a few famous widows, comparable to Mohammed's first spouse.
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Extra resources for Between Poverty and the Pyre: Moments in the History of Widowhood
It also has an element of acumen and perception. Judith’s wisdom is evident, not only in her rhetorical powers, but also in her strategic insight (Judith 14:1–5). Tamar is a widow whose wisdom assumes the form of shrewdness. She says very little, but she manoeuvres in such a cunning way as to force her father-in-law to marry her (Gen. 38:6–26). Naomi might be quoted as yet another illustration of the intelligent widow. Her advice to Ruth was vindicated by the events: as Ruth acted upon her words, she won the affection of Boaz and remarried (Ruth 3).
On the other hand, widows were surely not always as pious as ‘Paul’ in his epistle to Timothy had wished. In a fragment of the Acts of John, the apostle is pictured being surrounded by widows and old women, who lived off alms from the church. 29 Finally, the special position of widows did not go unnoticed among those outside the church. In a book which he wrote around AD 165 about the self-immolation of the philosopher Peregrinus, the pagan satirist Lucian mentions that in prison he was visited by ‘old crones, widows and orphans’, categories typical of the most vulnerable in ancient society (ch.
668), Andromache decries a woman who takes a new lover, and in his Suppliants (l. 1059) Euadne jumps on the pyre out of love for her husband Kapaneus. Yet these women are typical of the adventurous tragedian and hardly reflect the ruling values of Athenian society. Admittedly, the second-century traveller Pausanias (ch. 7) is able to mention by name the very first woman who remarried after the death of her husband: Gorgophone, the daughter of Perseus. She, though, is not mentioned before the second century and so the notice need not be very old.
Between Poverty and the Pyre: Moments in the History of Widowhood by Jan Bremmer, Lourens Van Den Bosch