The Writing on the Wall: A Novel by Lynne Sharon Schwartz

By Lynne Sharon Schwartz

The emotionally lifelike and stylish portrait of mourning within the days and months following 9/11

As Renata, a linguist for the recent York urban Public Library, crosses the Brooklyn Bridge on her strategy to paintings one morning, she seems to be as much as see a flash of orange and blue. planes have hit the realm exchange middle, and with that, her global adjustments entirely.

Renata’s connection to the tragedy grows deeper as her boyfriend, an overzealous social employee, starts to keep up a toddler orphaned through the assaults. after which she meets a mute teenage woman within the rubble of the dual Towers who may possibly or is probably not her lengthy misplaced niece—a relations connection as tenuous because it is painful. The winner of New York magazine’s most sensible Literary Fiction award in 2005, this novel evocatively represents the types of grief within the wake of significant trauma.

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For a brief account of the later, pernicious, influence of the Germania, see Anthony Birley, ‘Introduction’, in Tacitus, Agricola and Germany (Oxford: Oxford University Press, 1999), pp. xxxvii–xxxviii. 5 Tacitus, Germania, ch.  102. 6 Tacitus, Germania, ch.  108.  223, and see John C. ), Homilies of Ælfric: A Supplementary Collection (Oxford: Oxford University Press, 1967–8), vol.  684). For the link between Woden, Odin, and Mercury in learned writing about paganism in the Anglo-Saxon period, see 30 English Poetry and Old Norse Myth: A History in his Britannia (1586, translated into English in 1610), writes about a Saxon god Wooden—“that false imagined God, and Father of the English Saxons”8—and notes that he was also worshipped by the Danes.

25 For instance Ælfric in De falsis diis (Pope, Homilies of Ælfric, vol.  683–6), and William of Malmesbury in Gesta Regum Anglorum, ed.  A.  M. 5, vol.  22–3.  68–81.  149–59.  70.  71.  76–7. Antiquarians and Poets 35 Information about the Norse gods was also circulating in England around this time from a very different source. 32 It includes paraphrases from a number of Old Norse texts, and there are accurate references to Njáls saga, and a number of other family sagas, but disappointingly, the references to the Norse gods do not come from Arngrímr’s direct knowledge of Old Norse literature, and add little to what was known from Saxo and Olaus Magnus.

22.  125. Prologue 23 fight, there is no indication that the Geats have any future, especially in the face of attacks from their old enemies the Swedes. Beowulf is burnt on his funeral pyre, and heaven swallows up the smoke (3137–55). 26 The pessimism of this conception of the end of the world (though to some extent tempered by rebirth in Völuspá, perhaps under the influence of Christian theology) runs quite counter to Christian belief. 30 Although there have been some dissenting voices,31 parallels between Beowulf and accounts of Ragnarök are hard to resist.

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