update from sparkleup

writing/3/unknown-things/iyov/reverse/background.html

@@ -24,6 +24,7 @@
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 <p>I know, for instance, that my conversations with my husband around transition were many and scattered. We would chat over dinner, or we would talk on that horrifyingly yellow couch that he&rsquo;d inherited about the fact that I was feeling strange about all these different aspects of identity. But you know what I remember? I remember sitting on that couch and talking in well-formed sentences, in paragraphs and essays, about why it was that I felt like the body I had and the body I \emph{had} overlapped incompletely, or I remember sitting on one of the dining table chairs turned to face the living room in a skirt I had made for myself, explaining to him that I felt like a part of me died when Margaras did.</p>
 <p>These were almost certainly conversations. They were full of filled pauses and the backtracking failures of speech that come with just plain chatting, but that&rsquo;s not what I remember. I remember discourses and speeches and prayers.</p>
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writing/3/unknown-things/iyov/reverse/intro.html

@@ -37,12 +37,13 @@ forgiveness is the release of all hope for a better past</div>
 <p>He&rsquo;d been sick for months. He&rsquo;d contracted something terminal, been infected with some terrible, memetic illness earlier that year. Words had been whispered, implications, innuendo, little hints in growing silence and distance. These drilled their way into him, teased out an immune response in the form of defensiveness, then left a husk behind.</p>
 <p>Some long winter followed. He had died and crumpled to the ground. He mouldered a while before decomposing into the soil. He lay dormant beneath the earth, waiting for a thaw. Madison began to grow<sup id="fnref:intro-grow"><a class="footnote-ref" href="#fn:intro-grow">11</a></sup> during that false spring that hits at the beginning of March, those two weeks of warm weather that convince you that winter must be over, it must have passed and it was time to air out the house, to wash your jackets and hang them up for the year. We always forget about the second winter, but false spring is enough for the buds to peek out.<sup id="fnref:intro-change"><a class="footnote-ref" href="#fn:intro-change">10</a></sup></p>
 <p>Stories are as bound to time as we are, and all we can do is steal back a bit of that memory through however many words. All we can do with these memories pinned in place is regard them from a second level of distance and make guesses. All I can do now is make guesses as to the meaning of however many conversations — those very real words lost to the whims of technology — that lead to the slow and not always but often painful death of who I was.</p>
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 <li id="fn:intro-approaches">
 <p>The Book of Job, out of all of the books in the Hebrew bible, is buried deepest under layers of guesses. Even in the Christian bible, the only book that comes close is Revelation. Perhaps it is the dire nature by which both approach the world. Job takes a look at the world, heaves a weary sigh, and says, &ldquo;I suppose this is it. This is the lot we have been given in life.&rdquo; While Revelation looks at the world and growls deep in its throat, a sound coming from the belly, and says, &ldquo;This must not be it. This cannot be the way in which the world works.&rdquo;</p>
-<p>Or perhaps it is the way in which they view death. While Job looks on death almost fondly, REvelation reiterates the Christian sentiment than death has been defeated using the genre of apolcalypse (that is, a revealing, a pulling back of the curtain). The world that was is no more, and as there is everlasting life beyond it, it is worth considering only in that context and otherwise only worth discarding.&#160;<a class="footnote-backref" href="#fnref:intro-approaches" title="Jump back to footnote 1 in the text">&#8617;</a></p>
+<p>Or perhaps it is the way in which they view death. While Job looks on death almost fondly, Revelation reiterates the Christian sentiment than death has been defeated using the genre of apocalypse (that is, a revealing, a pulling back of the curtain). The world that was is no more, and as there is everlasting life beyond it, it is worth considering only in that context and otherwise only worth discarding.&#160;<a class="footnote-backref" href="#fnref:intro-approaches" title="Jump back to footnote 1 in the text">&#8617;</a></p>
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 <li id="fn:intro-symbols">
 <p>The framing for The Book of Job takes the form of a fable, a set of universal symbols designed to instruct as well as entertain. The structure is as follows: </p>
@@ -55,7 +56,7 @@ forgiveness is the release of all hope for a better past</div>
 <p>Yet again, God gives Job up to the Adversary — &ldquo;Only preserve his life&rdquo; — who strikes Job with a rash from head to toe, leaving him to sit among the ashes and scrape at his flesh.&#160;<a class="footnote-backref" href="#fnref:intro-symbols" title="Jump back to footnote 2 in the text">&#8617;</a></p>
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 <li id="fn:intro-adversary">
-<p>This is the translation of the phrase in Hebrew, <em>ha-satan</em>. Alter notes that it wasn&rsquo;t until much more recently that this was refigured as specifically Satan: &ldquo;The word satan is a person, thing, or set of circumstances that constitutes an obstacle or frustrates one&rsquo;s purposes.&rdquo; \parencite[466]{alter} The Jewish Publication Society concurs. (Job 1:6, JPS) It is a job title more than it is identity. In fact, the transition from the Adversary to Satan himself is fraught. The specifically academic New Oxford Annotated Bible (NOAB) retains the New Revised Standard Version translation as Satan qua Satan, but acknowledges in translation footnotes each time the term <em>ha-satan</em> shows up that this is &ldquo;Or the Accuser; Heb. <em>ha-satan</em>&rdquo;. \parencite[736]{noab}&#160;<a class="footnote-backref" href="#fnref:intro-adversary" title="Jump back to footnote 3 in the text">&#8617;</a></p>
+<p>This is the translation of the phrase in Hebrew, <em>ha-satan</em>. Alter notes that it wasn&rsquo;t until much more recently that this was refigured as specifically Satan: &ldquo;The word <em>satan</em> is a person, thing, or set of circumstances that constitutes an obstacle or frustrates one&rsquo;s purposes.&rdquo; \parencite[466]{alter} The Jewish Publication Society concurs. (Job 1:6, JPS) It is a job title more than it is identity. In fact, the transition from the Adversary to Satan himself is fraught. The specifically academic New Oxford Annotated Bible (NOAB) retains the New Revised Standard Version translation as Satan qua Satan, but acknowledges in translation footnotes each time the term <em>ha-satan</em> shows up that this is &ldquo;Or the Accuser; Heb. <em>ha-satan</em>&rdquo;. \parencite[736]{noab}&#160;<a class="footnote-backref" href="#fnref:intro-adversary" title="Jump back to footnote 3 in the text">&#8617;</a></p>
 </li>
 <li id="fn:intro-bless">
 <p>Even Job&rsquo;s wife seems to sigh: &ldquo;Do you still cling to your innocence? Curse God and die.&rdquo; (Job 2:9, Alter)</p>

writing/3/unknown-things/iyov/reverse/younes.html

@@ -24,6 +24,7 @@
 <p>I never talked to him again.</p>
 <p>All the same, I was young, I was dumb, and I was flaking away at the edges of that more fundamental identity. I was making use of the space I had to explore in clumsy, gangly ways. I was building up new versions of myself, one after another, to search for the smallest bit of relief from that friction.</p>
 <p>An aside: ((furry as a queer space))<sup id="fnref:younes-translation"><a class="footnote-ref" href="#fn:younes-translation">9</a></sup></p>
+<hr />
 <p>In fact, though many of the same ideas within the hymn are also there in Ecclesiastes, those in the latter tend to be more refined, more fleshed out. This might be due to the later date of composition of the former, but may also be due to the context of the book and the interpolated nature of the hymn. The author of the hymn views wisdom as an ephemeral concept. It is not something that can be held or perceived by man, or, indeed, life itself: &ldquo;It is hidden from the eye of all living&rdquo; (Job 28:21, Alter). Even other abstract (though often personified) concepts seem to have difficulty with it: &ldquo;Perdition and Death have said, &ldquo;With our own ears we have heard its rumor.&rdquo;&rdquo; (Job 28:22, Alter)</p>
 <p>Qohelet, on the other hand, has a much more grounded view.<sup id="fnref:younes-qohelet-interpolation"><a class="footnote-ref" href="#fn:younes-qohelet-interpolation">3</a></sup> He says that wisdom is one of those things that you gain by experiencing, something that abides through all of the ups and downs in your life and is only ever strengthened. This is not to say that he is in any way upbeat, however. Wisdom, folly, riches, merriment, these all will go with you to the grave. They, too, will be meaningless.</p>
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