Hebrew poets – that an angel ripped his heart from his breast, that he cleansed his mouth by laying upon it a burning coal, and that only then he had the power to read in the clouds and to hear the steps of a creature living at the bottom of the sea. It is a beginning of a new era in Pushkin’s life
, the relatively new boutique publishers had banded together to expand their reach and potential profits. The Children’s Bookshop bankruptcy was a huge setback that affected them all.
A perceived decline in readership motivated both the boutique publishers and the Russian mega-firms founded before
seemed a little too melodramatic take on a trite biblical anec-
dote, had it not been for one eerie touch, one little nuance that the writer
added to it: his Sulamith / Shulamite is just thirteen years old, whereas
Solomon who fĳinds the “love of his life” in her is about forty-fĳive.
One could suppose
of cultural disciplines to emphasize the importance of various acts of
memory in narratives of cultural communities, nationalities, etc.
As I discussed above, after the Second World War, Königsberg started to
disappear while, at the same time, the ideologically-motivated building
the Second World War, their history was reinterpreted through the Soviet
lens. The earlier historical experience of the nations living in these territories
became a subject to be not only forgotten but also intentionally erased from
memory, and in this process the Soviet authorities
to means of life and death’.11 And while the exercise of epistemic,
social, and punitive power (what Foucault calls ‘biopolitics’) over internal
enemies and variously othered populations was a chief characteristic of
communist totalitarianism, it has been used with various degrees of
delighted by living an accelerated metropolitan life-style.
In 1971, a film by the director Zoltán Huszárik was released with the title
Sindbad. The movie based on short stories by Krúdy presented a series of
scenes that were chained by associations, and shortly achieved a cultic status
(< *-a̍tā by Saussure’s Law),
gen. -ãtos ‘life’, PSl. *slěpota̍ (< *-o̍ta by Dybo’s Law) ‘blindness’).34 Derived
forms like these with medial accent, which can be multiplied almost ad infi-
nitum, would seem to put the possibility of a Neogrammarian sound law for-
ever beyond consideration. But we must
fact that Iuliia sees life in her home town as aliving death (her version of the ‘abyss’) is conveyed by her dream that night. She sees an open coffin being brought to the door of the house and banged against the door. The knocking turns out to be somebody at the door with a telegram from her husband
ways of upbringing and two ideals of living
are contrasted. On the one hand, we have simple life in the country, close
to nature, and, on the other, urban society with its superficial, false ideals.
Anna, a nine-year-old orphan, leaves her grandmother in the countryside
for her uncle in the town