{"id":17039,"date":"2010-09-26T12:21:52","date_gmt":"2010-09-26T16:21:52","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/"},"modified":"2010-09-26T12:21:52","modified_gmt":"2010-09-26T16:21:52","slug":"frye-on-the-koran-and-islam","status":"publish","type":"page","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/frye-on-the-koran-and-islam\/","title":{"rendered":"Frye on the Islam and the Koran"},"content":{"rendered":"

Compiled by Bob Denham<\/strong><\/em><\/p>\n

The following entries come from <\/em>Northrop Frye\u2019s Notebooks and Lectures on the Bible and Other Religious Texts.\u00a0 Additional references from Frye\u2019s work on the Koran and Islam to follow.<\/em><\/p>\n

[147]\u00a0 I think Freud\u2019s & Jung\u2019s point about a fuller life as a reintegration of consciousness & life, or ego & id, has meaning on the historical level too.\u00a0 Europe is an ego, the East an id, & the barrier between them, which isolated the West & made it into a Thomist-Cartesian frenzy of consciousness, was Islam.\u00a0 Islam thus occupied the place of the superego: it held possession of the married land where the tomb of the Son was.\u00a0 If the Crusades had achieved their objective, the centre of the world would have moved back from the Ego (Rome) to the Self (Jerusalem). (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 60)<\/p>\n

[67]\u00a0 The Bible is a work in which authorship counts for very little & editing & redacting & glossing & conflating & expurgating a great deal.\u00a0 Because of this it\u2019s also a translatable<\/em> book, in contrast to the Koran, which is so dependent on Arabic that the Arabic language has had to go everywhere Islam does.\u00a0 The Koran seems to me a simple, logical, & totally inadequate conception of a sacred book. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 84\u20135)<\/p>\n

[69]\u00a0 In my R.K. [Religious Knowledge] course is a clever & plausible remark about the Koran: suras arranged in order of length only means that if the Koran is the Word of God, God doesn\u2019t give a damn about narrative sequence.\u00a0 Hence the rise of narrative literature and of causality structures (science) in the Christian culture founded on the Bible.\u00a0 There may be still something in this; but it may be balls too.\u00a0 After sura 1, an obvious opening invocation, sura 2 outlines the same old fall-exodus recapitulation, sura 3 adds Xy to it; sura 4 deals with points of law like Leviticus, and so on.\u00a0 It\u2019s just possible that the length-order is the right one, moving from a sort of East Coker laying down of the law, in roughly continuous prose, toward a shower of lyrical apocalyptic sparks, charms, riddles, curses, etc. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 85)<\/p>\n

[70]\u00a0 In any case I need to study the form of the individual<\/em> revelation, of which the Koran is the archetype, & which has its literary imitations in, e.g., Nietzsche\u2019s Zarathustra<\/em> & Lawrence\u2019s Plumed Serpent<\/em>. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 85)<\/p>\n

[71]\u00a0 Anyway, the Koran is, of course, deadly dull.\u00a0 All sacred books are neurotic in proportion to the amount of yelling they do about the punishments of unbelievers, and the proportion in the Koran is high.\u00a0 The neurotic impression is increased a hundredfold by the oral pre-literate style, which depends on & demands endless repetition.\u00a0 The definitive, or once-for-all, statement is either existential\u2014an oracle applying to a certain person at a certain time\u2014or written down.\u00a0 Written unique statements become Promethean, & afford a clue leading out of the labyrinth, when they\u2019re chained together by a dialectic, whether conceptual or poetic. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 85)<\/p>\n

[72]\u00a0 Jesus, Buddha, Mohammed, proclaim their revelation only in the open air & the sunlight (at least it\u2019s difficult to think of the Sermon on the Mount as delivered in a pouring rain).\u00a0 The Koran, Sura 6, speaking of Abraham, says that Abraham at first worshipped sun, moon & stars when they rose, but when they set he turned his attention to the God behind them [Koran 6:75\u20139].\u00a0 In other words, he stayed in the upper world, & refused to go down into the world below the horizon of Nomos [law] & Nous [mind]. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 85\u20136)<\/p>\n

[73]\u00a0 This lower world, the world of signs, of secrecy, & of oracles, is also the world of writing\u2014proclaimers have to depend on a writing secretary<\/em> or keeper of the secrets.\u00a0 Xy, Islam, & probably Judaism, have the conception of the secret books of life in which some angel writes down our largely forgotten acts, & confronts us with them at the Last Judgement.\u00a0 The dark world is the world of signs, of which the archetype is the sign of Jonah, the prophet who descended to that world.\u00a0 It stretches from the paleolithic cave of magic animal pictures to the descent to the cipher or oracle which we have in Arthur Gordon Pym, in Endymion, in Rabelais\u2019 bottle oracle.[i]<\/a> This all contrasts with the claim of Jesus & Mohammed to have said nothing in secret[ii]<\/a>\u2014secret traditions always have a gnostic, sufi, mahayana sense of heresy about them: the exoteric tradition is what is primary & holds society together: the gospel, not the mystery cult. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 86)<\/p>\n

[76]\u00a0 The Koran thinks of every object in nature as at once useful, or potentially useful, in relation to man (bee for honey, stars as guides through the labyrinth of nature, etc.) & as significant in relation to God: as phenomena, all things are signs of God\u2019s activity.\u00a0 It also, of course, regards monotheism as the form that all enlightenment takes, whether intellectual or moral.\u00a0 Note the close interdependence of monotheism & the doctrine of signatures: it\u2019s impossible to hold such a view except in relation to one<\/em> infinite personality.\u00a0 Hinduism & Buddhism, however, refine this i. p. [infinite personality] out of sight.\u00a0 Not a simple problem, but monism seems to be essential to symbolism.\u00a0 A symbol throws meaning across, & only a theist God, or some refinement of him, to whom everything can be thrown across, can support a conception of total symbolism. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 86\u20137)<\/p>\n

[89]\u00a0 So, if I\u2019m right, my 5 chapters are really all there is.\u00a0 My course essentially is covered in 1 & 2.\u00a0 3 introduces the conception of two stages, & takes us as far as monotheism can go\u2014the Koran doesn\u2019t get beyond the Last Judgement.\u00a0 4, based on Job & Ecclesiastes, takes wisdom\u2014the conception of maya & the existential or scorners of the three A\u2019s [absurdity, alienation, anxiety]\u2014to the limit of stage 3; which is as far as most Far Eastern religion gets.\u00a0 5, on how what\u2019s revealed isn\u2019t ultimately the language of revelation but the fact of creation, winds it up.\u00a0 Through mysticism to dialogue\u2014interpenetration of Word. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 90)<\/p>\n

[80]\u00a0 To those accustomed to written books, a synchronic orally composed book like the Koran is intolerable.\u00a0 But Moslems wouldn\u2019t think of it diachronically, with unrepeated statements gaining the emphasis of repetition by being in dialectical sequence.\u00a0 They think of the Koran as words descending from heaven as rain descends from the sky, all over the place at once, and if you\u2019re looking for rain to break a drought, you don\u2019t complain that one raindrop is much like another. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 88)<\/p>\n

[82]\u00a0 Still with the Koran: it\u2019s a perfect example of my concern and imagination thesis.\u00a0 Mohammed was a very great inspired poet, but he found that this quality was precisely what made him distrusted.\u00a0 So he insisted that he wasn\u2019t a poet but a prophet, & started brainwashing his followers with interminable repetitions of the you-just-wait type.\u00a0 Islamic culture, Sufi mysticism, geometrical art, mathematics & the like, descend from the suppressed poet; Islamic fanaticism descends from the paranoid prophet.\u00a0 Yet, human nature being what it is, there would never have been any Islamic culture without the brainwashing paranoia.\u00a0 Ugh.\u00a0 But I think we\u2019re finding the moral equivalent of war (see p. 26 [par. 78]) and the next thing to find is the moral equivalent of concerned paranoia.\u00a0 One element in this is counter-prophecy, of the sort Blake describes in his Watson-Paine notes.\u00a0 A prophecy that, without being facile or \u201coptimistic,\u201d points out the positive opportunities in each situation. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 88)<\/p>\n

[159]\u00a0 But, of course, there\u2019s that difference between Plato\u2019s anamnesis<\/em> & Kierkegaard\u2019s repetition: the inhibiting memory that Blake says has nothing to do with imagination, & the habit or practice memory that makes imagination expressible.\u00a0 Yet even Blake includes the conception of the apochryphon of the heart, the secret book we all write every second of our lives, which according to the Koran (and the Bible too) confronts us at death [The Children of Israel 17:13\u201314; Revelation 20:12]. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 110)<\/p>\n

[181]\u00a0 Further, if I stuff the present essay, the passage on the Bible might become more functional.\u00a0 (Imperialist nature of monotheism seen in the intense centralizing tendencies of Judaism at Jerusalem after the D [Deuteronomic] code & thereafter, Xy at Rome, Islam at Mecca, even in the 3 revy. [revolutionary] developments of it.)\u00a0 (Note tendency of Black Power to turn Moslem because Xy is the \u201cwhite\u201d religion, forgetting that Islam was the religion of the Arab slave-traders.)\u00a0 I\u2019m beginning to feel that one of the key figures of history was that repulsive idiot Antiochus Epiphanes: without him neither Judaism nor Xy would ever have come into focus. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 115)<\/p>\n

[182]\u00a0 I wonder if something about the anxiety of continuity doesn\u2019t belong here.\u00a0 It takes the literary form of a father handing on proverbs to his son, wisdom being traditionally the beaten path.\u00a0 The story of Ahikar: here a father showers an (adopted) son with proverbs; the son betrays & tries to kill him; he escapes, returns in wrath, imprisons his son, & showers him with more proverbs, this time in a more menacing context.\u00a0 The story impressed the author of Tobit (cf. the Tobit-Tobias relation there) enough for him to claim A. [Ahikar] as a relative of Tobit; it\u2019s in Classical culture (Aesop) & in the Koran (Loqman) [sura 31].\u00a0 Cf., later, Polonius to Laertes & Chesterfield: the Hamlet context is significant because of the central importance of legitimacy in the history plays. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 115\u20136)<\/p>\n

[189]\u00a0 My present recasting of CP<\/em> [The Critical Path<\/em>] <\/em>is:<\/p>\n

1.\u00a0 Personal & Autobiographical Introduction.\u00a0 Perhaps I should reread Vico.<\/p>\n

2.\u00a0 The thesis of concern & freedom & of the fact that Judaism, Xy & possibly Islam are revy. [revolutionary] in origin. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 117)<\/p>\n

[201]\u00a0 In the present 5 it\u2019s important to note that a written Scripture democratizes a community by providing an accessible source.\u00a0 The oral tradition becomes esoteric.\u00a0 In Islamic countries it democratized the religious set up, making every man his own priest, but not the political one.\u00a0 The hierarchy of interpretation is, as I have it, another form of oral tradition.\u00a0 Not having a definitive<\/em> written document, on the other hand, releases the liberty of prophesying. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 121)<\/p>\n

[166]\u00a0 To make 1\u20134 primarily mine I\u2019d have to get away from the handbook idea altogether.\u00a0 This means that 1 acquires all my shape-of-canon & definitive myth vs. Koran stuff.\u00a0 2 is about myth as a present-tense counterpoint to history.\u00a0 3 is really my hermeneutics lecture, and 4 acquires some of my prose-of-concern points. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 168)<\/p>\n

[171]\u00a0 Four: What I have on translation, ending with the point about tr. as literal of the underthought.\u00a0 Vs. Koran again.\u00a0 Linguistic accidents: the presence of these in religious lit. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 171)<\/p>\n

[245]\u00a0 Chapter One: The Book Itself.\u00a0 The canon of Old, New & Apocryphal Testaments: its context as indicated by, e.g., the Pseudepigrapha, Philo & Josephus.\u00a0 Don\u2019t break as you have it now.\u00a0 The \u201cmoral\u201d is the sense of canonical shape that emerges, vs. the Koran.\u00a0 Very easy to read this as (a) doctrinal or (b) historical accuracy. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 185)<\/p>\n

[260]\u00a0 Two: all reading is translation.\u00a0 Hebrew is translatable because it\u2019s intensely demonstrative: everything is \u201cand\u201d connected, even though our conceptually-obsessed language keeps putting in \u201cso,\u201d \u201cbut,\u201d \u201ctherefore,\u201d & the like.\u00a0 We shipped far too much Latin after Wyclif.\u00a0 (The oral origin of parallelism is \u201cdialogue,\u201d or, ritually, antiphonal chant).\u00a0 Hebrew rhythm is accentual, which is why English lit. is so Biblical.\u00a0 Accidents of language (cf. Koran) can\u2019t be reproduced, except independently in poetry (e.g. Eliot\u2019s A-W<\/em> [Ash-Wednesday<\/em>]). (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 188)<\/p>\n

[294]\u00a0 The repetitiousness of the Koran would drive a reader out of his mind if he were reading it as he would read any other book.\u00a0 But for a Mohammedan, brought up from infancy to learn it by heart, to attach the greatest possible reverence & weight to what it says, it does exactly the job it should do.\u00a0 It gives the impression that while man\u2019s will bucks & plunges in all directions, God\u2019s will is steady & unyielding, incessantly coming back to the same point, until the horse is broken in, so to speak, & has learned to move with a direction and a will that are not his own. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 195)<\/p>\n

[310]\u00a0 Sex books in a bookshop are not there to tell you anything you don\u2019t know; they\u2019re there to keep your mind on the subject.\u00a0 Similarly with devotional literature, Christian & Marxist.\u00a0 Myths of concern [?]-clouds.\u00a0 This is an extension of the dissociation-by-repetition principle (95\u20136 on the Koran [par. 294]) that repetition charges the emotional batteries & suspends the critical faculties.\u00a0 What I tell you three times is true.\u00a0 What I tell you three hundred times is profoundly true. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 198)<\/p>\n

[325]\u00a0 Then Three can begin with the Hebrew & Greek stuff & the division of language into the three areas of sound (untranslatable; Koran & Kabbalism), abstraction (dialectically translatable only; illustrate from<\/em> Douai & KJ) & imagery (literally translatable, leading to Four\u2019s discussion of what\u2019s literal). (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 201)<\/p>\n

[342]\u00a0 Spire & minaret point to the sky; the domes of mosques & basilicas imitate it: Ugh: trylon & perisphere.\u00a0 Don\u2019t forget the purely typological & anti-historical identification of Miriam & Mary in the Koran [19:28]. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 204)<\/p>\n

[349]\u00a0 Just as in the Bible we cannot distinguish the voice of God from the voice of the Deteronomic redactor, so in the Koran we cannot distinguish the voice of the angel Gabriel from the voice of Mohammed in a bad temper. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 205)<\/p>\n

[353]\u00a0 Resurrection, the opposite of rebirth, is the genuine form of reincarnation.\u00a0 In accepting incarnation Xy establishes the pattern <\/em>of resurrection which (for instance) Islam doesn\u2019t have. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 206)<\/p>\n

[355]\u00a0 Two (and Six): The history of the Bible is story: the Koran has shape (at least the individual suras have) but it doesn\u2019t tell a story.\u00a0 Story is connected with the fact that the heart of the Bible is ritual drama, not teaching. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 206)<\/p>\n

[383]\u00a0 Six: The Koran, & more particularly Rumi, make it clear that the succession of Prophets is not (of course) literal reincarnation, but is a discontinuous series of epiphanies of the same things; history in Heilsgeschichte form.\u00a0 Rumi also says that good & evil, Adam & Iblis, Moses & Pharaoh, are equally manifestations of divine will, & that such opposites are the form that will takes.\u00a0 Note the theme of different persons in one \u201csubstance,\u201d in a different context.\u00a0 I\u2019ll have to find out what Tillich\u2019s \u201cprinciple\u201d is.\u00a0 Body only is not a simple conception. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 212)<\/p>\n

[22]\u00a0 Xy absorbed so much that Judaism (like Islam later) excluded.\u00a0 The internalized imagery of the ancient cave returned in the cathedral, whereas the Holy of Holies remained dark: the Mother returned in far greater force, along with the dying god: the totemic identification of human & animal victim is kept separate in the Akeda [binding of Isaac] and Passover: the blood sacrifice is similarly absorbed into the harvest-vintage ones.\u00a0 In short, there\u2019s a real catholicity that gives it the resources of a world religion.\u00a0 It has the power to transcend itself: Judaism hasn\u2019t.\u00a0 More accurately, and gratefully, it did transcend itself in the Christian Word & Spirit (NOT the Church). (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 370)<\/p>\n

[41]\u00a0 Jews put most of their anxiety on separating milk & meat dishes, which isn\u2019t in the Torah but was a \u201cfence\u201d dreamed up by some rabbi centuries later.\u00a0 I don\u2019t know about Islam, but the God who dictated the Koran was such a dismal paranoid anyway they probably don\u2019t need extra ones. (Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 373)<\/p>\n

So the narrative unity of the Bible, which is there in spite of the miscellaneous nature of its content, was something that I stressed.\u00a0 And that concern for narrative seems to me to be distinctive of the Bible among other sacred books.\u00a0 In the Koran, for example, the revelations of Mohammed were gathered up after his death and arranged in order of length, which suggests that revelation in the Koran pays no attention to narrative continuity\u2014that\u2019s not what it is interested in.\u00a0 But the fact that the Bible is<\/em> interested in it seems to be significant for the study of literature and for many other reasons. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 418)<\/p>\n

The New Testament was written in Greek by writers whose native language probably was not Greek.\u00a0 The kind of Greek they wrote was called koine<\/em>, the popular Greek which was distributed all through the Near Eastern countries as a kind of common language.\u00a0 The writers of the New Testament may have been familiar to differing degrees with the Hebrew text of the Old Testament, but when they quoted from the Old Testament they tended to use the Septuagint.\u00a0 And that is the beginning of a principle which is rather important for the history of Christianity.\u00a0 In any sacred book, there is enough concentration in the writing, and enough attention paid to it by those who accept it as sacred, for the linguistic characteristics of the original language to be of great importance.\u00a0 Any Jewish interpretation or commentary on the Hebrew Old Testament inevitably takes great care to study the linguistic nuances of the Hebrew original, and similarly with the Koran, which is so bound up with the linguistic characteristics of Arabic that in practice the Arabic language has had to go everywhere that the Islamic religion has gone. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 419)<\/p>\n

You notice the similarity of Moses\u2019 being concealed in what is called an ark, a kibotos<\/em>, and Jesus\u2019 being born in the manger.\u00a0 And then you remember that in the Gospel account, Jesus is taken to Egypt by Joseph and Mary.\u00a0 In the earlier account, Moses grows up in Egypt, and the names \u201cJoseph\u201d and \u201cMary\u201d recall the \u201cJoseph\u201d who led the Israelites into Egypt in the first place and the \u201cMiriam\u201d who was Moses\u2019 older sister.\u00a0 In fact, there is a sura of the Koran that identi\u00adfies the \u201cMiriam\u201d of the Exodus story with \u201cMary\u201d of the Gospels [19:28].\u00a0 Naturally, Christian commentators on the Koran say that this is ridiculous: but we must remember that the Koran is speaking from a totally typological, ahistorical point of view; and from that point of view, the identification makes sense. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 484\u20135)<\/p>\n

[T]he story of Israel begins with Moses and the Exodus, and the story of Christianity begins with the birth of Christ.\u00a0 It doesn\u2019t begin with the Essenes or anything else that might have looked vaguely similar.\u00a0 The story of Communism begins with Marx and Engels and not with Fourier, Owen, St. Simon, or any of the other utopian socialists.\u00a0 Islam begins with Mohammed and the flight from Mecca to Medina. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 525)<\/p>\n

Well, with a story like that [the story of Ahikar], of course, you can\u2019t miss.\u00a0 You have the authority of the elders; you have the dangers of trusting anybody under thirty; you have the hundreds and hundreds of proverbs to improve the mind of the reader who consults the story.\u00a0 And so we\u2019re not surprised to find that the story of Ahikar has embedded itself in all the literatures of the Near East.\u00a0 It is quoted in the Old Testament, and the Book of Tobit in the Apocrypha concerns a man who is said to be the nephew of Ahikar [1:21], thereby establishing a link with another popular tale.\u00a0 It is said to be echoed in the New Testament, though some scholars disagree with that.\u00a0 Ahikar found his way into Greek literature under the name of Aesop; and there\u2019s even a sura in the Koran which bears his name, or at least another version of his name, although the Koran for the most part is even less interested in secular literature than the New Testament, which is saying a good deal. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 544\u20135)<\/p>\n

We have there, as we have so often in the Jewish and Christian and Islamic religious traditions, the sense of God as being in charge of the order of nature, but without interfering in it.\u00a0 There\u2019s always something of a very human feeling that if we were God, we would work harder to earn our keep; that if we were in charge of what happened, we wouldn\u2019t make such appalling bungles as God appears to be making.\u00a0 But all these questions focus on the question of the origin and the existence of evil itself. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 575)<\/p>\n

The Exodus gives to the Biblical religions that curiously revolutionary quality which Judaism and Christianity and Islam all have to some degree: and we saw that a nation which has gone through that kind of revolutionary experience becomes a nation with a very strong sense of its own corporate unity because of the experience which its people have shared.\u00a0 Thus, law becomes really the antitype of the birth of Israel at the deliverance from Egypt, or the reality to which it points. (\u201cSymbolism of the Bible,\u201d Northrop Frye\u2019s Notebooks on the Bible<\/em>, CW 13, 584\u20135)<\/p>\n

[i]<\/a> In Poe\u2019s The Narrative of Arthur Gordon Pym<\/em> (1838) the descent is unresolved in Pym\u2019s encounter with a gigantic, enigmatic shroud-figure in the Antarctic; NF examines the katabatic and epiphanic movements in Keats\u2019s Endymion<\/em> in SR<\/em>, 125\u201365; for the encounter of Pantagruel and Panurge with the oracle of the bottle, see Rabelais\u2019s Gargantua and Pantagruel<\/em> (1532\u201364), bk. 4, chaps. 34\u201348.<\/p>\n

[ii]<\/a> John 18:20.\u00a0 Mohammed as the receptacle of clear, direct, and truthful revelation appears throughout the Koran.<\/p>\n","protected":false},"excerpt":{"rendered":"

Compiled by Bob Denham The following entries come from Northrop Frye\u2019s Notebooks and Lectures on the Bible and Other Religious Texts.\u00a0 Additional references from Frye\u2019s work on the Koran and Islam to follow. [147]\u00a0 I think Freud\u2019s & Jung\u2019s point about a fuller life as a reintegration of consciousness & life, or ego & id, […]<\/p>\n","protected":false},"author":20,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":"","_links_to":"","_links_to_target":""},"class_list":["post-17039","page","type-page","status-publish","hentry"],"yoast_head":"\nFrye on the Islam and the Koran - The Educated Imagination<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/frye-on-the-koran-and-islam\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Frye on the Islam and the Koran - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"Compiled by Bob Denham The following entries come from Northrop Frye\u2019s Notebooks and Lectures on the Bible and Other Religious Texts.\u00a0 Additional references from Frye\u2019s work on the Koran and Islam to follow. 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