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Writing on the Tablet of the Heart: Origins of Scripture and Literature
Free Download Writing on the Tablet of the Heart: Origins of Scripture and Literature
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About the Author
David M. Carr is Professor of Old Testament at Union Theological Seminary in New York. He is the author of The Erotic Word: Sexuality, Spirituality, and the Bible (OUP, 2003) and several other books.
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Product details
Paperback: 348 pages
Publisher: Oxford University Press; 1 edition (August 29, 2008)
Language: English
ISBN-10: 0195382420
ISBN-13: 978-0195382426
Product Dimensions:
9.2 x 1 x 6.1 inches
Shipping Weight: 1.3 pounds (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
4 customer reviews
Amazon Best Sellers Rank:
#1,245,441 in Books (See Top 100 in Books)
David Carr gives an excellent presentation that helps Western readers understand the form of the original Hebrew text. His primary thesis is that the form of the text, without word dividers and markers, was needed to be well-known by the reader prior to the public reading of the text. His theory is that the purpose of the text was primarily a prompt to aid the reader remember and recite this already well-known text. This form meant that the reader could easily recognize large sections, rather than read individual words. The purpose of the recitation and memorisation of the writing was to ensure that the tradition was "written on the listeners' minds and hearts". He gives examples of writings of surrounding ancient cultures to reinforce his ideas regarding Israel's writings.
This is an excellent discussion of writing and its relationship to orality in the ancient Near Eastern and Mediterranean worlds, with special attention to the Old Testament and early Judaism and the cultures that they most closely drew from. The book is full of learning and accessible to any careful reader. The only drawback I can think of is a small one: throughout Dr. Carr highlights the factors of class and power, seeing literacy and curricula in all periods mostly as a way of establishing and reinforcing the dominance of elites--not a terribly uplifting scenario. At the very end, he voices a healthy awareness that the same could be said of "professional biblical scholars" in the academic mode, like himself. But, unfortunately, having painted himself into that corner, he ends with no indication of a viable way forward and with no rethinking of the restrictive understanding of culture and truth that generates the problem in the first place.
Fors us, to read and write is almost the real Sixth Sense. It's something we do as if it was part of our humanity. Some people rank people's ability and judge that some are more knowledgeable than others at reading or writing. But, is it true?Not really when you read this book. The road to our present prevalence of reading and writing in a surface that really don't exist (a computer screen) and then store the written text nowhere in space but in magnetic encoding that doesn't resemble anything related to the form of the type we use to convey meaning and then realize that our textual production is fragmented in thousands or even millions of bites scatered around the world in servers out of our country which makes it imposible to dig the text out of somewhere... Well its a very strange road. No road at all.The only way to realize the immense distance between where we began and where we are is through reading this fascinating book which takes us on that journey through the history of textual development. After reading this astounding book we'll think again what we are doing and what we pretend when writing something such as this review nowhere in reality expecting that someone somewhere will enjoy the oportunity to read this book, which if in Kindle form, it really doesn't exist as something resembling the original intent of humanity.To read and write without actually reading or writing anything real seems an oximoron. Read this book and it will become dogma.
One of the most difficult areas of ancient life for scholars to understand is the period when oral traditions still held as much importance as the written word. At one point "written texts served as a crucial media to facilitate oral learning" (p 27), so important were the oral traditions to ancient cultures. Yet all we have left to decipher the older oral cultures is the scanty echoes we find for it left in writing.Much of what survives, from the Illiad to the Atrahasis epic, clearly show evidence of having been performed orally first. But how accurately were things passed on? From the evidence, enormous care was given to accurate memorization.For Second Temple Jews, oral tradition was considered the equal of the written scriptures, and as binding (Josephus-Antiquities 10.2.1 XIII,297 and Philo -10.2.2 The Special Laws IV 143-150) so, surely, great care was taken in passing on oral traditions.In ancient Israel there is plenty of evidence to suggest a vigorous educational system. Abecedaries have been found, and, "Over the recent decades, archaeologists have uncovered a significant number of ancient Israelite educational texts, correspondence, tax receipts, and graffiti" (p 112) indicating a similar situation to education throughout Mesopotamia, especially in Summaria and Greece.The evidence suggests young boys were taught within their own family, if the father was a scribe, or in a very small house school. Education was based on memorization of the culture's important epics or texts.Ben Sira refers to at least one formal school and the Qumran texts provide lots of examples of educational exercises. "Jubilees provides similar pictures of priest-centered small-scaled, family-oriented forms of textuality and education" (p 204).Qumran is especially interesting because the texts show clear evidence that learning was of vast importance. There was "an ongoing community of study, where every group of ten must always have an interpreter of the Torah day and night, relieving one another in shifts, reading the scroll aloud, investigating the law, and blessing the congregation" (p 218).This is not to say that the evidence shows that the entire culture was literate. On the contrary. The Second Temple Jews needed their priests to be literate, and they also needed a large number of scribes for taxes and correspondence. But there was little point to the average farmer knowing how to read. Although Josephus states that the Law requires all children 'to be taught letters (Ag.Ap I.60).Acrostics in the Bible point to the early educational system in the Bible, as does Duet 6:6 reminding parents to repeat God's words to your children, to "recite them when you are at home and when you are away, when you lie down and when you rise".Memory was the foundation of all education in the ancient world. You most certainly did not have to be a member of the elite to be literate or well educated. Many of the upper class Romans had slaves who read to them. And teachers were widely regarded as lower class, poorly paid, and of no social consequence.Carr argues that writing began for the Jews in the Davidic-Solomonic period "a period the Bible depicts as the time of emergence of city-state structures" (p 163). Whatever education there was during this time would have been scanty, as the epigraphic evidence suggests, "that any such early forms of textuality and education pale in comparison to the development of the later prexilic period" (p 164).By the Second Temple period, there is clear archaeological evidence for synagogues, which became "sites for study and prayer" (p 243).
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