By C. Conybeare
The laughter of enjoyment has long past unheard within the Western culture. This paintings brings new gentle to the inspiration, and has a constant leitmotif: the thrilled laughter of the matriarch Sarah within the booklet of Genesis, whilst she provides start to her son Isaac. This laughter is "heard" via biblical commentaries and twentieth-century theorists of laughter.
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Additional resources for The Laughter of Sarah: Biblical Exegesis, Feminist Theory, and the Concept of Delight
Example text
Emotion keeps bubbling up; it cannot quite be contained. Bergson goes on to distinguish between the witty – spirituel, relating to l’esprit – and the comic (79); the witty relates specifically to words, and is played out sub specie theatri (Bergson’s formulation, 81). His starting point is an expression from Mme. ” A play on words, yes, but one that is empty without the introduction of emotional sympathy. The witty, at least, may relate to the emotions – though that’s not an aspect on which Bergson comments explicitly – perhaps precisely because of the theatrical element: we are being invited to visualize a scenario more fully.
Sarah the spiritual being, the image of the church, continues to have the gift of prophecy. What is interesting, for my purposes, about the spiritualizing reading of Ambrose is that Sarah’s laughter vanishes altogether. Abraham is allegorized as mens, “mind,” and his laughter remains: “What does it mean when it says, ‘Abraham fell on his face and laughed’? This signifies reverence: he was afraid to harm God with – as it were – free laughter [velut libero risu], although his laughter declared the joy of the just man, who rejoiced in such promises” (Ab.
On Humour and the Comic in the Hebrew Bible Bible and Literature Series 23 (Sheffield: Almond Press, 1990), 39-58. Midrash (followed, for example, by the renowned eleventh-century commentator Rashi) is particularly harsh on this last sense of “laughing,” glossing it as referring to sexual immorality, idolatry, or even murder. Rashi suggests that Sarah laughs “at her insides” – at the notion that her womb could produce a child. This claim actually leads the rabbis into complicated straits when it comes to Hagar – with whom the bible also clearly shows God conversing.