- Copertina rigida: 560 pagine
- Editore: Crown Pub (27 marzo 2007)
- Lingua: Inglese
- ISBN-10: 0307346668
- ISBN-13: 978-0307346667
- Peso di spedizione: 499 g
- Media recensioni: 5.0 su 5 stelle Visualizza tutte le recensioni (1 recensione cliente)
The Secret Magdalene (Inglese) Copertina rigida – 27 mar 2007
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“Highly original and highly engaging, The Secret Magdalene is a sweeping yet intimate tale, an emotional and intellectual journey that questions everything, including the real nature of Jesus.” –India Edghill, author of Wisdom’s Daughter
“In The Secret Magdalene Ki Longfellow portrays Jesus and Mary Magdalene of the Gnostic Gospel tradition-two great teachers whose friendship blossoms within the political turmoil of first century Palestine. What The DaVinci Code only hinted at, Longfellow brings to life.” –Rebecca Kohn, author of The Gilded Chamber
“Imaginative, well-researched, and full of profound wisdom, this wonderful novel brings the ancient world to life.” –Timothy Freke, co author of The Laughing Jesus
“Superb characterization, a brilliant visual palette, and thorough scholarship. One feels the stone streets of Jerusalem, breathes the air by the stinking salt sea . . . Ki Longfellow’s Mariamne will no doubt eclipse all other representations of Mary Magdalene for some time. The Secret Magdalene is both heartbreaking and inspiring.” –Earl Doherty, author of The Jesus Puzzle
“A beautifully written book, immaculately researched. It moved me to tears . . . I felt if this is not how it was, it is certainly how it should have been.” –BookCrossing.com
Estratto. © Riproduzione autorizzata. Diritti riservati.
THE FIRST SCROLL
Because I have recently been ill unto death, Tata has taken me to Temple this morning--but only me. Father does not know she does this. Salome does not know. We go alone so that Tata might offer a dove unto Asherah, the wife of Yahweh. Tata would thank Asherah for my life, for I have not died in my tenth year, though it seemed I might.
We are pushing our way through the Court of Women, Tata keeping a tight grip on my hand so that I do not stray from her side. But the dove in its wicker cage distracts her, and for this one moment, she has turned away from me. I have turned quite another way, pulling so that I might catch sight of the God of the Jews hiding in his Holy of Holies, and as I do, Tata is forced from her place by a Temple priest who would move past us, his face full flushed with pride of station. I know this man. His name is Ben Azar and he has eaten at Father's table many times. I do not like him. I do not like his eldest son. No matter that I have heard Father say I might wed this son of Ben Azar, I will not.
Tata's bird fights to be free of its cage and Tata fights to hold it. But I am turned full round to follow the progress of Father's friend, the Temple priest. He has gotten no farther than a press of men who look nothing like those who might eat at Father's table. Nor do they look like men of Jerusalem. They appear wild men who think wild thoughts, and I break away from Tata's hand that I might see them all the closer. Ben Azar is turning this way and that way to pass, but no matter which way he would go, there stands a man who blocks him, and as they do not move, he pushes at one who is nearest. But from this crowd of wild men comes now a very bull of a man, a man whose eyes burn like the sun at the end of the day. And in this man's hand there is a sica with a blade as curved as a smile. I would scream, I would warn Ben Azar even though I do not like him, I would call out to the Temple police. But a hand rough with toil is clamped over my mouth and I cannot call out. I can struggle against the grip that holds me fast, and I do struggle--though it avails me nothing. It avails Ben Azar nothing. I can only watch as the man like a bull thrusts his knife into Father's friend, not once, not twice, but thrice. Hot red blood splashes my feet; it spills on the golden tiles of the courtyard. Bright red blood fills the surprised mouth of Ben Azar, the Temple priest.
It is done. Ben Azar is dead on the courtyard tiles. And he who has held me fast lets loose his hand. I whirl in place so that I might see his face.
There are two who stand behind me.
As alike each to each as Jacob and Esau, these two, who are surely brothers, have hair and beards as red as a criminal's hair, as red as a magician's. There is no mercy in the eyes of one, but in the eyes of the other there is sadness and there is pity, but so too there is a fierce righteousness. There is also, I think, a terrible pain. As I stare up at these murderous twins, the man who has killed Ben Azar of the House of Boethus speaks out in the crude sounds of Galilee, "It is done, Yeshu'a." And the twin he calls Yeshu'a replies, "Yes, Simon Peter. Come away."
They are gone. And it seems no time has passed. And it seems no thing has happened, for only now does Tata succeed in caging her dove. And I would think I had dreamed this terrible deed save for the still body before me, and the blood on my feet, and the sudden sharp scream of a woman who has, only now, seen what others begin also to see.
Because it is my day of birth, Father allows me to dine this night at his table. How Roman of him! Even more exciting--how Greek!
Salome, who is also allowed, pretends she is not as excited as I am, does not think I notice the care she takes with her toilette or how cross she is with Tata and the other slaves who dress her hair. But I know my friend as I know myself. Is she not my father's ward and the sister of my heart? Dressing with more heed than ever I have, scenting even my feet with sweet oil--to dine at table is such an honor and so rarely conferred--I tell her that even though she has grown breasts, she may not act weary, weary, weary, as older women of our station do.
In return, she yawns.
But here we are, and there is Father laughing at something a guest is saying.
Neither Salome nor I have ever seen this man before--all oil and ooze, he names himself Ananias, and oh how he stinks. An Egyptian Jew, he claims to come from Alexandria, and when I hear this, I become all ears. There is nowhere so wonderful as Alexandria, unless it is Ephesus. He informs us he trades in the gold of Nubia and Parthia, and the precious balsam of Jericho, but that he relies most on his sponges. People will always buy a sponge.
Nicodemus of Bethphage is also at table. Being almost Father's equal in wealth, he is Father's oldest friend as well as a fellow member of the Sanhedrin, the Jewish governing body. Naomi, Father's new wife, is allowed this night at table too, though this I would rather forget.
As the men speak, I watch Ananias peeking at Salome's new breasts. Not that Father notices. Nor does Nicodemus. They are too caught up in food and wine and the talk of sponges and money. Salome even leans forward so that the merchant Ananias might fill his eyes with the shape of her "treasures." I am glad I have as yet no treasures. But if I did, I would not share them with such as Ananias. And if I did share them with such as Ananias, I would wait until they were bigger treasures. I tell Salome this in the secret code of eyes and mouths and hands we have used since I cannot remember when. She tells me he has brushed her bare skin twice now. I would laugh out loud if I could, but if I did, it would be a long time before we were allowed at table again. Besides, as ugly and as aged as he is, the merchant has been many places, done many things. He is an Alexandrian! There are so many ideas in Alexandria! Though I do love gods and though I love goddesses more, I love philosophy most. Tata says philosophy is religion without its clothes on.
I keep my nose covered with a scented cloth as I listen to the sponge merchant.
"I saw it with my own eyes," Ananias is saying in a voice a goat might use if a goat could speak. "I was right there at Temple, no more than ten cubits away when the priest was stabbed."
I sit very still. None here know that I too saw this killing. It is four days ago now, and still I see it. But I shall never tell of it, not even to Salome, for if any learn, Tata would face the lash for taking me to Temple to offer a dove to her forsaken Goddess Asherah, once wife of Yahweh.
"Whap! Whap! Whap! It was as quick as that. And there was the priest, dead as a dog in the street."
Nicodemus is silent, his mouth turned down in disgust. I can see him picturing Ben Azar as a dead dog in the street. "They are everywhere now, the Sicarii, these men with curved daggers."
"Everywhere?" asks Naomi through a mouthful of chewed cabbage. "Have the Romans crucified this one yet?"
"Crucified him, madam? They fail even to catch him."
Father's chest puffs with importance. "Oh, but they will. The Romans catch all assassins. Their crosses line the road to Joppa."
"Perhaps this one will too," says Ananias, "and perhaps not."
Father snorts. "Does this new brigand think himself Judas of Galilee? And if he does, did the corpse of Judas not stink as any other? I say to you, this one will also rot."
I grip the stem of my glass. Father mentions Judas of Galilee! Judas was a bandit chieftain. Tata has told Salome and me of the great revolt Judas led against the taxes of Rome in the very year I was born.
Ananias smiles at this. "You have heard, my friends, what the Poor say? You know the teaching of the mad Baptizer?"
"As a Sadducee, I do not listen," says Nicodemus, picking his back teeth. But then Nicodemus is always doing something revolting.
"Who are the Poor?" asks Naomi. "What is a mad baptizer?" As is usual with a woman, the men do not hear her.
Ananias answers himself, "They say that we live in the End Times."
"Nonsense," says Father.
"And that the world will soon cease to be."
"How soon?" asks Naomi. But her words are swallowed at a look from Father, who then has this to say, "So that is what the Poor and the Sicarii are doing? Bringing the world to an end one priest at a time?"
The merchant of sponges starts. "Hah! There is a thought, Josephus! There is a thought! I shall make it mine."
Salome and I look at each other and I am amazed at how high she can pull her eyebrows. Mine sit like mice over my eyes, afraid to move. Hers rise and fall on her face like the sun and the moon, make emphatic remarks like learned scribes.
Nicodemus sits like a stone, but Father laughs like a Greek, even as his fat guest is saying, "The Poor ask if we are God's Holy Nation, how is it we live as Greeks and submit to Romans? They answer we are subject to Rome because we sin. But they also say that there comes a messiah who will redeem Israel, endure the End Times, which shall destroy all others, and usher in the Kingdom of God." Ananias helps himself to the olives, pops one into his mouth, then another. "Some claim he brings a sword."
Father finds this wonderfully funny. "And what shall this messiah do with a sword?"
I find it hair-raising. How shall all others be destroyed?
Ananias pushes back from table. "I imagine he intends to smite those who do not put aside the ideas of the Greeks and the yoke of the Romans, and all those who break the Law. He will smite the Soferim, even the Sadducee."
Father waves away mention of the scrivening Soferim, but his laughter thins at ...
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Mariamne, eventually to be called Magdal-eder, or She of the Temple
Tower), this book begins when Mariamne is still a child in the home of
her prosperous Jewish father, a glass merchant. Her mother dead, her
only friend a ward of her father's called Salome (an Egyptian raised in
Jerusalem), and her only confidante a fierce body slave named Tata,
Mariamne is highly intelligent, always curious, and desperate for
knowledge. Along with Salome, a child of wit, insight, and cruelty,
Mariamne finds herself banned from her privileged home and dependent on
the care and concern of a mysterious man called Seth. Eventually all
three find themselves living for seven years in the Great Library of
This is an immensely inventive book, a book that turns the known and not
so known gospels on their heads, revealing meaning in them virtually
unique in my experience. To have a familiar story turned inside out is
to view it so differently that the meaning we think we know, becomes
Through Salome we meet a John the Baptist who is both sly and childlike,
wise and brash, a loveable frightening man, willing to lose his life to
save his chosen people. Through Mariamne we meet Jesus. This Jesus,
known to her as Yeshu, is deeply complex, driven, a man of his times,
and yet a man for all times. Raised as zealous for the Law, yet he is a
man tortured by "visions," called on by a god who speaks so completely
at odds from the jealous angry violent god he has been taught to follow,
that his torment almost breaks him. Only by meeting Mariamne through
their mutual friend Seth, does he slowly and painfully come to terms
with the harsh demands of a simple man called on to be more than any
man. He is the hero, reluctant, in constant hope of escaping his
destiny, yet ultimately bowing to the inevitable, at which point he
fulfills his "destiny" with a triumph of will almost unbearable in the
implications of its choice...for he has a choice and by choosing it,
rather than turning away, he uplifts our souls.
And all the while we follow Mariamne as witness, as student, as teacher,
as philosopher, as companion, as a woman perhaps unique in literature.
She is not merely a disciple or a witness. She too is gifted with vision
and she too struggles with "knowing" god. But in the mouth of Mariamne
Magdal-eder we learn it is not "a god," a being, something outside the
self, it is perfect love and inherent divinity that seeks us and whom we
As for Judas...this Judas is almost more a hero than any other in this
extraordinary tale of tales. A double of his brother Jesus, a boon
companion, Judas does what is needed when it is needed, sealing his fate
for all time as betrayer, yet without him Jesus could not become the
Mariamne's voice is a voice to be heard. It speaks to us with a clear
ring of human honesty and doubt but also with a voice beyond our normal
voice, that of a visionary making thrilling sense of reality in
unforgettable sentences replete with the meaning we all seek.
Like drinking an excellent Barolo, I am sipping, not quaffing.
Will check in later to give my final critique but so far it has such a pleasant taste and feel on the tongue that I am loath to swallow. Yet I cannot wait long for the spirit of this great book to flow into my blood and become a part of me while intoxicating me in the process.
BRAVO! BRAVO! BRAVO!
As I finished the last page I must say that I wanted more. My hopes for the book in early chapters were not fully satisfied but that is just my prejudice of where this book could have taken us.
It held my attention throughout but I felt the final third of the book revealed either a fatigue of the author or such a strong desire to finish the manuscript that she lost some of the crispness of earlier chapters.
The ending (which I will not give away) certainly is plausible although, as I said earlier, probably did not satisfy me because of my own bias. Other readers may very well find the ending completely satisfying.
Again, Bravo, Ms. Longfellow.
Addendum September 2, 2013
I can't believe this book has not done much better. It is very well written with a great story line. The only thing I can think of that would account for its poor reception is that it is so anti-party line. The Catholic church must hate this book like poison. But think about it. It was the norm for a young Jewish man to be married and it would have been BIG NEWS if Jesus had no wife!
Think, people, think!!!
We also see here a presentation of the "Jesus passion" as a contrived and intentional reproduction of the ancient death-and-resurrection myths of Osiris and a dozen other earlier "gods" found from ancient Egypt to their Mediterranean descendants in the Mystery religions. AND it is heavy on "Mother" and the mother-goddess influence. Here think "Sophia," especially.
I'd suggest reading Freke and Gandy and their books on the Jesus mystery and the "lost goddess," as these would be wonderfully helpful.
Without some knowledge of such background, this book seems rather far-fetched. With such knowledge, this book becomes a beautiful retelling of what may have been the REAL Jesus story. It is what one character, Philo, calls "midrash"--conscious commentary and embroidery and interpretations and re-interpretations of an existing story. To quote him, "I think to perform Midrash. I think to devise for the Jews a new myth, one crafted from old myth, but a uniquely Jewish myth of a godman."
Read as such, this novel makes more sense of most of the New Testament narrative than the New Testament does. To me--a longtime student of the bible AND a former pastor--this is a must-read book I recommend highly.