By Karl Erich Grozinger

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Extra info for The names of God and the celestial powers: their function and meaning in the Hekhalot literature

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Her hate was so clear, that while she was feeling strong, she enjoyed it. The old woman sat with her big, reddened face pressed a little back, her lace cap perched on her thin white hair, her stub nose still assertive, and her old mouth shut like a trap. (139) He goes on to write her lips were that of a toad’s, that she had a prognathic chin, and a wall-like forehead. In so many respects, she was the female embodiment of Joseph Merrick. By the time the gipsy is introduced, Lawrence has sketched the Saywell family and its dysfunction fairly well.

The bedclothes rustled” (334). She asks if it’s Ursula who’s in her room, but, no, it’s Gerald who says, “[I]t’s me,” and she is clearly taken by surprise. Third, he trespasses Gudrun’s bed. “He had found his way to the bed, and his outstretched hand touched her warm breast blindly. She shrank away” (335). Fourth, he trespasses her body. Gudrun looks at him and his “strange and luminous” face. Lawrence writes, “He was inevitable as a supernatural being. When she had seen him, she knew. She knew there something fatal in the situation, and she must accept it.

But why vindication? Vindication for what? The justification for some act or belief? In the paragraph that follows, the discourse is patently clear. She let him hold her in his arms, clasp her close against him. He found in her an infinite relief. Into her he poured all his pent-up darkness and corrosive death, and he was whole again. It was wonderful, marvelous, it was a miracle. This was the ever-recurrent miracle of his life, at the knowledge of which he was lost in an ecstasy of relief and wonder.

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