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The Secret Magdalene: A Novel de Ki…
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The Secret Magdalene: A Novel (2005 original; edició 2007)

de Ki Longfellow (Autor)

MembresRessenyesPopularitatValoració mitjanaMencions
5045036,378 (4.61)70
Raised like sisters, Mariamne and Salome are indulged with riches, position, and learning-a rare thing for females in Jerusalem. But Mariamne has a further gift: an illness has left her with visions; she has the power of prophecy. It is her prophesying that drives the two girls to flee to Egypt, where they study philosophy, mathematics, and astronomy in the Great Library of Alexandria. After seven years they return to a Judaea where many now believe John the Baptizer is the messiah. Salome too begins to believe, but Mariamne, now called Magdalene, is drawn to his cousin, Yeshu'a, a man touched by the divine in the same way she was during her days of illness. Together they speak of sharing their direct experience of God; but Yeshu'a unexpectedly gains a reputation as a healer, and as the ill and the troubled flock to him, he and Magdalene are forced to make a terrible decision. This radical retelling of the greatest story ever told brings Mary Magdalene to life-not as a prostitute or demon-possessed-but as an educated woman who was truly the "apostle to the apostles."… (més)
Membre:Silvia_rubicula
Títol:The Secret Magdalene: A Novel
Autors:Ki Longfellow (Autor)
Informació:Crown (2007), 450 pages
Col·leccions:La teva biblioteca
Valoració:
Etiquetes:to-read

Detalls de l'obra

The Secret Magdalene de Ki Longfellow (2005)

  1. 20
    The Gnostic Gospels de Elaine Pagels (saltypepper)
    saltypepper: An accessible, NOT DRY, non-fiction work that deals with a lot of what Longfellow talks about here.
  2. 00
    Her-Bak: Egyptian Initiate de Isha Schwaller de Lubicz (elenchus)
    elenchus: Her-Bak and Secret Magdalene each guides the reader through rite and theology by following an initiate from youth through adulthood. Longfellow feels more confessional in the manner of a contemporary novel, despite some archaic stylings in dialogue and narration. Schwaller de Lubicz's prose is reminiscent of a late 19c. novel. Both motivate me to seek out source documents hinted at in plot and setting.… (més)
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I'm not sure I understand what the fuss is all about. ( )
  cemagoc | Aug 8, 2016 |
This was one book I was really looking forward to. After reading The Red Tent I was looking for books like that but never found one.

Back when I was a child I loved telling everybody all the stories that were told in the children's bible. I especially loved the story about the 2 women fighting over a baby and the king offering to cut the child in half. How scary but fascinating. Yes even as a young child I was intrigued by blood, horror and cruelty. (I have become an avid true crime reader and TV wise I prefer reality which means I watch Reality TV or documentaries.


So where was I. O yes I was looking forward to reading it so I began 2 nights ago, lying in bed with some chocolate in my mouth, anticipating a good story.

Oh how I suffered, what was this weird beginning about 2 girls who were apparently able to talk with ghosts or the ghosts spoke from them. Then a visitor just walks into their room. Apparently that is all normal back in those days and the one day this guy brings them to a few other weird people.

Geez I tried, I even looked up this book on my kindle thinking I could not be the only one who really did not get though this book.
How wrong I was. 5 star reviews everywhere.

So I kept trying. Apparently it must be me cause the whole world was raving about this book.

After struggling some more it suddenly became clear in my head. (Yes a rarity I confess. So call the papers) I did not like it so who cares that everybody and their dogs love it? So I am Giving up and I feel so happy and delirious. Yee Haw!!!
  Marlene-NL | Mar 12, 2016 |
Εξαιρετικό. A must read. I will definitely read more of Ki Longfellow. ( )
  Martha8700 | Dec 22, 2014 |
The Secret Magdalene gathers elements in the Christ myth as conceived in the Gnostic tradition, and unifies them through the character of Mariamne / Mary Magdal-Eder / Mary Magdalene. Longfellow imagines the actions of Jesus / Jehoshua as a deliberate effort to craft a Jewish godman myth, after the myth of Osiris. The book itself reinforces the idea the Bible usefully can be read this way: in effect a constellation of important themes and positions, arranged as a story; and not as divine revelation as advocated by the Roman Catholic Church.

Brings home the End Times atmosphere prevalent among many during the life of Jesus, the competing doctrines and sects such as the Essenes, the Sicarii, the sense of urgency driving their members.

Nice evocation of landscape and geography.

Intriguing portrayal of the family of Jesus and his cousin John of the River / John the Baptiser: presumably not all were so related within the Bible as edited by Deuteronomists? I'm not sufficiently familiar with the Bible narratives to identify when & how Longfellow changed or invented relations, or to assess how plausible these relations are. Similarly, unclear how closely the Biblical stories such as the Woman at the Well were followed in this story.

Hieratic to the extent Longfellow first references explicitly the doctrine of constructing a godman myth as a medicinal lie, then proceeds to relate her story (which, in fact, follows that narrative). Suggests Longfellow's story is itself a Socratic teaching.

Also raises the possibility the tale is constructed as a variant of the Memory Palace, predicated on the structural elements of narrative rather than architecture. This possibility in turn suggests that Longfellow's story would be useful primarily as a mnemonic, that is: to recall facts and concepts, and prompt reflection thereupon, and not as the initial presentation of the argument or concepts. Yet for all but an extremely small minority of readers, the story will be just that, the first encounter of the argument, not an engaged recollection of it. Of course the author would anticipate that situation: does she play with that duality, with a separate intent for each audience? Use it pragmatically as a means for propagating the meme (an established hieratic practice)? ( )
1 vota elenchus | May 12, 2012 |
While I enjoyed the story, this novel was too academic for me, especially all the references to the various tribes and their beliefs. I thought it took a lot away from this adaptation of Magdalene. ( )
  cacky | Feb 9, 2011 |
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"This Issa," she [Salome] says, "I would hear of him."
Seth answers her, "I will tell you what is said of Issa, to show what men make of a man who confounds them. There are those who claim Issa was born of a virgin called Mari, that he was not human but divine, that he performed miracles and raised the dead, that he was crucified, taken up into heaven, and that he will come again as the Messiah." [48]
Osiris, born of God and a mortal virgin, is led before us in triumph seated on a donkey. But is then abused and is scorned and caused to dire horribly, hung bleeding on a crooked tree. Just before I think I too would die from grief, he is taken down and placed in a tomb where three women attend his body. But oh! He rises on the third day! And how I weep as he ascends to heaven accompanied by such music as is made by the transported, and in the blaze of glorious celestial lights. [Mariamne at Osiris rite: 98]
"Best of all," continues Seth, "is that we argue with God. If one can argue with a god, surely this means that one's own thoughts count, however humble the source. In the Jew, humanity is elevated, for while other gods and goddesses bestow gifts on their people, the god of the Jews requires us to gift ourselves." Seth touches my hand. "Was Moses not a Jew? Is Hillel not a Jew? Is John of the River not a Jew or, in any case, a Nazorean? Are you not a Jew and the Magdal-eder? Are these not great things?" [88]
As I listen [to Philo Judaeus reading from the Book of the Dead], I wonder, could not the visible world be God speaking to itself? I run with this thought to Seth, as a child runs to its mother with something it has made. [94-95]
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Wikipedia en anglès (4)

Raised like sisters, Mariamne and Salome are indulged with riches, position, and learning-a rare thing for females in Jerusalem. But Mariamne has a further gift: an illness has left her with visions; she has the power of prophecy. It is her prophesying that drives the two girls to flee to Egypt, where they study philosophy, mathematics, and astronomy in the Great Library of Alexandria. After seven years they return to a Judaea where many now believe John the Baptizer is the messiah. Salome too begins to believe, but Mariamne, now called Magdalene, is drawn to his cousin, Yeshu'a, a man touched by the divine in the same way she was during her days of illness. Together they speak of sharing their direct experience of God; but Yeshu'a unexpectedly gains a reputation as a healer, and as the ill and the troubled flock to him, he and Magdalene are forced to make a terrible decision. This radical retelling of the greatest story ever told brings Mary Magdalene to life-not as a prostitute or demon-possessed-but as an educated woman who was truly the "apostle to the apostles."

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