{"id":2611,"date":"2009-09-15T22:19:16","date_gmt":"2009-09-16T02:19:16","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=2611"},"modified":"2009-09-15T22:19:16","modified_gmt":"2009-09-16T02:19:16","slug":"sara-toth-why-did-frye-dislike-the-joseph-of-genesis","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/09\/15\/sara-toth-why-did-frye-dislike-the-joseph-of-genesis\/","title":{"rendered":"S\u00e1ra T\u00f3th: Why Did Frye Dislike the Joseph of Genesis?"},"content":{"rendered":"

\u00a0\"joseph\"<\/p>\n

Joseph, in Genesis, has always totally baffled me: he bulks so large and so crucially in the Bible\u2019s greatest book, but what to make of that I don\u2019t see.\u00a0 I\u2019ve encountered several times the assertion that he\u2019s a type of Christ; but what\u2019s really Christlike about him?<\/em>\u00a0 (Late Notebooks<\/em>,<\/em> 337)<\/p>\n

\u00a0What Stevens calls the \u201cmetaphor that murders metaphor\u201d [Someone Puts a Pineapple Together<\/a>, l. 27] is a metaphor not realized to be a metaphor, & so \u201ctaken literally.\u201d\u00a0 Note that such an unrealized metaphor becomes metonymic, i.e., the \u201cbest available\u201d metaphor, & so starts us on the downward path of authority & hierarchy.\u00a0 The Biblical archetype of this is the dream of Joseph of ascendancy over his brethren, which pushes them all into Egypt.<\/em> (Late Notebooks<\/em>,<\/em> 359\u221260)<\/p>\n

\u00a0We have recently learned about Frye\u2019s superlatives<\/a>, but would it not be equally fascinating to have a look at some of his dislikes? Learning that Genesis is the greatest book of the Bible for Frye was not the greatest of surprises, even though I would have voted for Job. However, it has brought to my mind something I have long been intrigued about: why did Frye dislike the story (or rather perhaps the character) of Joseph<\/a>, \u201cthe fruitful bough\u201d? Why did he feel uncomfortable with a story in the greatest book of the Bible, which has been celebrated as one of the best stories ever told?<\/p>\n

For all I know, Joseph has been recognized by the precritical hermeneutic tradition<\/a> as one of the fullest types of Christ in the Old Testament. Several church fathers (Ambrose<\/a> the most eminent among them), whose imaginative readings of the Bible have certainly inspired Frye, note parallels in the story of Joseph and Jesus. Both are despised and rejected by their brethren. Both are sold by pieces of silver and descend into the pit which symbolizes darkness and death. Joseph, as well as Jesus, is tempted and goes through trials before his ascension, as it were, to glory. Prefiguring the Eucharist, Joseph ultimately becomes the saviour of the people by nourishing them from the Egyptian granaries, etc. A perfectly U-shaped narrative, mirrored in countless literary tales, apparently a brilliant example for the order of words. Then why the dislike?<\/p>\n

Of course we can find hints in Frye\u2019s work pointing towards a possible explanation. Apparently, despite its literary perfection and archetypal depth, he couldn\u2019t help seeing Joseph\u2019s story mostly as a myth of authority, manifested in immature adolescent dreaming for ascendancy over siblings, ultimately an unconscious craving for power and glory. For a thinker with such a high evaluation of dreams and desires, calling certain dreams \u201cagressive and self-promoting\u201d (Words with Power <\/em>235) is very strong language. What turns dreams into an ideology of power, Frye interestingly suggest, is interpreting them literally, just like Joseph did in the first phase of the story. (Later, however, Joseph does become a very creative interpreter of dreams, which, although mentioned in Words with Power<\/em>, is not really considered a character development.) Frye, who attributed great importance to Jesus\u2019 rejection of wordly power beginning with the temptation scene (see RW 210) and ending with the cross, certainly did not consider Joseph \u201cChrist-like\u201d in his craving for and exercise of power.<\/p>\n

This takes me to perhaps the profoundest reason for Frye\u2019s dislike. To interpret Joseph as a type of Christ is not the only possible symbolical reading of this narrative. In the Egyptian scenes, Joseph quite relentlessly manipulates his brothers with a noble purpose in view: to make them confront their past crime and elicit a change of heart in them. In short: here is the trickster God of the Old Testament toying with human beings, a father figure who disciplines those subjected to him from a position of authority, a vision of God Frye felt uncomfortable with. If we argued that Joseph\u2019s rule here prefigures the exaltation of Christ, his resurrection and ascension, Frye would probably answer that the proper type of Christ\u2019s resurrection in the Old Testament is the Exodus, a deliverance from Egypt and not an arrival into it.<\/p>\n

Actually, it was Luther, himself suffering at the hands of an incomprehensible and hidden God, who provided the classic interpretation of Joseph\u2019s doings as an allegory of how God works in the world. Luther conceives of this world as a delusive play of appearances, where God, as it were, has to hide himself and perform tricks or inflict sufferings in order to achieve his good and merciful purposes. Repulsive as this vision may seem to a follower of Blake, a note by the late Frye I have already quoted elsewhere resonates surprisingly with Luther\u2019s ideas: \u201cGod\u2019s power works only with wisdom & love, not with folly & hatred.\u00a0 As 99.9% of human life is folly & hatred, we don\u2019t see much of God\u2019s power.\u00a0 He must work deviously, a creative trickster, what Buddhists call the working of skilful means.\u201d (Late Notebooks<\/em>\u00a0212) If Frye had approached the story in Genesis with a focus on the \u201cfolly and hatred\u201d of Joseph\u2019s brothers, he might have seen less a power display in Joseph\u2019s attitude and perhaps more a tact and wisdom which not only inflicted pain on others but also on himself. It is not a negligable detail that Joseph wept three times with increasing intensity behind his mask.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 Joseph, in Genesis, has always totally baffled me: he bulks so large and so crucially in the Bible\u2019s greatest book, but what to make of that I don\u2019t see.\u00a0 I\u2019ve encountered several times the assertion that he\u2019s a type of Christ; but what\u2019s really Christlike about him?\u00a0 (Late Notebooks, 337) \u00a0What Stevens calls the […]<\/p>\n","protected":false},"author":21,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[11],"tags":[],"class_list":["post-2611","post","type-post","status-publish","format-standard","hentry","category-bible"],"yoast_head":"\nS\u00e1ra T\u00f3th: Why Did Frye Dislike the Joseph of Genesis? 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