Nathan

Antonin Artaud et James Joyce posent a la litterature une meme question : comment produire un texte qui soit un corps vivant, comment inventer un espace d’ecriture ou se renouent les liens entre corps et psyche ? Leur œuvre les situe au cœur de la crise moderne des identites : peu a l’aise a l’interieur du cadre identitaire de nos subjectivites ordinaires (l’appartenance sexuelle, linguistique ou communautaire), ils se disent coupes de leur chair, exiles dans un monde ou les langues epuisees echouent a symboliser un corps vivant. Luttant contre le dedoublement, la schize (Artaud), la phobie sterilisante des corps pourrissants que peine a dire la langue de l’esthete (Joyce), ils entreprennent de reconstruire dans l’ecriture le corps qui leur fait defaut. Mort et resurrection des signes et des corps, tel est le theme majeur du Wake. L’un et l’autre s’efforcent d’assurer la releve d’un pouvoir procreateur contamine par la mort et que n’incarnent plus des peres et meres defaillants, tou...

The prophets “raggimu” and “maḫḫû” in Neo-Assyrian prophetic corpus are described to have proclaimed positive prophecies to the king. Their social status were relatively lower than professional diviners such as astrologers and haruspicies, however, in contents and topics the distinction between prophecy and divination was not that clear. Prophets usually pronounced the well-being of the king and the stability of the empire. Though the main target of these prophecies was the king, the prophets did not announce the divine message directly in the presence of the king. Royal officials and diviners who had access to the king collected and reported prophetic messages that are proclaimed in the temple or at the city gates. Prophets delivered divine promise to guarantee dynastic continuation, the stability of the kingship, the safety of the king, and the protection against inner or outer enemies. From the form critical perspective, the royal prophecies share some common elements such as divine self-introduction, historical retrospection, encouragement, and promise of divine protection and accompaniment. The prophecies like other professional and academic divinatory oracles were collected and stored in the royal library and then were reused as Herrschaftswissen to maintain royal administration. In this regard, Neo-Assyrian royal prophecy share some commonalities with Nathan’s oracle in 2 Samuel 7. As Neo-Assyrian prophecies were recycled, the divine promise heralded to David would have been referred by his successors to be authorized of their throne and to maintain security and stability of the kingdom.

The present study focuses on the relationship between king and prophets in the ancient Near East and Israel, especially represented in the Neo-Assyrian prophetic corpus and Nathan’s prophecy in 2 Samuel 7. Neo-Assyrian prophecies and Nathan’s oracle share some common literary elements such as “divine introduction formula,”“historical retrospection,” “encouragement,” and “promise of divine assistance and support.” The Neo-Assyrian prophecies were aimed at the king, even though they were proclaimed in the presence of the Assyrians. Therefore prophecies were usually related to the safety of the king and the stability of the kingdom. Esarhaddon and Ashurbanipal, the great kings of Assyria, gathered prophecies and stored them in the royal library to reuse them to support royal authority and rulership. In this regard, we can find some similarities between Neo-Assyrian prophecies and Nathan’s oracle in 2Samuel 7. Nathan’s oracle also proclaims the safety of King David and the stability of his kingship promising everlasting dynasty and the construction of the temple by one of David’s descendents. 2 Samuel 7 does not directly refer to the Nathan’s activities as relating to the king; however, we can say that he was a prophet who demonstrated his concerns on the well-being of the king and the stability of the kingdom by announcing divine messages which can be compared to the Neo-Assyrian prophecies.

Tobie Nathan è uno psicoanalista, scrittore e diplomatico francese. Docente di Psicologia clinica e Psicopatologia all'Università Paris VIII, è considerato il più autorevole rappresentante dell'etnopsichiatria in Francia. In questo piccolo testo, breve ma ricco di idee, l'autore fornisce una particolare rilettura delle guerre di religione, analizzate per capirne le radici e trovare così una via che porti alla pace.

One unusual tract from the Swedenborg days.  I tried my best to introduce it.

Definitely appears to be authentic sarcasm by Nathan (the Roman Philippian) concerning Paul, and sophisticated as the pharaohnic books of the 3 Inscriptions of Seth, and others. 

Nathan has a bad reputation for being a false prophet in the days of David. 


An appeal to Rome in the caustic 1700s., the setting and characters of the story are based on some actual people from 1700s England, and yet also apparently the Apostolic church in the AD 60s, edited for enhancements a la the Gnostics.. The authenticity of the story of Isaac the Judge is largely allegorical metaphors, about the English empire, yet also about the AD 60s.  Indeed it is chock-full of metaphors.