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theme of barrenness as most central biblical characters undergo a prolonged period of infertility and an attendant struggle to conceive. Employing theories of the hero pattern, this essay argues that the movement from barrenness to fertility is a mode of female initiation into a relationship with the

In: Biblical Interpretation

the Biblical Moses. 3 At the same time, folklorists and anthropologists undertook an extensive research devoted to the hero pattern. 4 Biblical scholars adopted the hero pattern from them and related it to biblical Mosaic narratives, which was then read as a heroic structure. 5 Later on, the

In: Scrinium

inspiration. Although the beginning birth sequences are rarely performed, nonetheless audiences, regardless of their makeup, will always know how and why their Hilali hero, Abū Zayd the legendary warrior and leader, was born black-skinned. 32 Magic Birth and the Origins of Abū Zayd’s Hero Pattern The

In: Journal of Arabic Literature

society founded on chivalric and military ideals, the knight's life may be filled with ex- traordinary exploits, but death comes to him nonetheless. The death- song as a celebration gives the hero's death its special ceremonial quali- 2 For a bibliographical and critical overview of the hero pattern see

In: Journal of Arabic Literature

himself never applied the formula to Jesus, most likely out of fear or embarrassment at the results, later folklorists have argued that Jesus’ life, as presented in the canonical gospels, does conform to Raglan’s hero-pattern. 110 According to mythicist biblical scholar, Robert M. Price, ‘every

In: Journal for the Study of the Historical Jesus
Author: Anja Kirsch

experience of ordinary workers. But, actually, they meticulously realise the omnipresent socialist proto-story. This proto-story merged the labour topos and the hero pattern, two essential elements of socialist meaning-making, to create the master plot of the working-class hero. The master narrative

In: Journal of Religion in Europe
Author: Gordon D. Newby

prevented that, so he went instead to seek comfort from his wife Khadija, 2' A useful summary of the major scholarship and a thought provoking application of the patterns to the life of Jesus can be found in Alan Dundes, "The Hero Pattern and the Life of Jesus," Interpreting Folklore, Bloomington: Indiana

In: Medieval Encounters
Author: Nadia Yaqub

and Los Angeles: University of California Press, 1990. Connelly, Bridget and Henry Massie. “Epic Splitting: An Arab Folk Gloss on the Meaning of the Hero Pattern,” Oral Tradition , 4:1/2 (1989), pp. 101-124. Draz, Ceza Kassem. “In Quest of New Narrative Forms: Irony in the Works of Four Egyptian

In: Journal of Arabic Literature

construction of the ‘Hero Pattern.’ 33 This topic has been amply researched, also in Jewish culture, but although by his characteristics ‘our’ hero seems to fit into the mold his life as narrated in the corpus would not necessarily comply with the pattern itself. The tales about him focus persistently on the

In: European Journal of Jewish Studies

Illuminating Moses: A History of Reception from Exodus to the Renaissance , ed. Jane Beal (Leiden; Boston: Brill, 2014), 19-36. 36 See Lord Raglan, “The Hero: A Study in Tradition, Myth, and Drama, Part II ,” in Rank and others, In Quest , 87-175. 37 Alan Dundes, “The Hero Pattern and the Life of Jesus,” in

In: Illuminating Jesus in the Middle Ages