The stories here are not political. In fact, they have a sense of timelessness that makes them instant classics; they evoke the best fairytales.
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I could see them cozying up alongside the likes of Grimm, Andersen, Rowling — the classic-but-chilling stories that capture truths about what it means to be human. The shining star in the collection is the novella The Unlicensed Magician , a story about a magical young girl who's been hidden from the power-hungry Minister, who confiscates all the magic babies born after the arrival of a comet every quarter-century. He drains them of their power and uses it for himself, casting terror over the citizens of his land. The girl, Sparrow, who's eluded the Minister's clutches thanks to some loyal and lovable comrades, gains in her power and hatches a plan — not to destroy the Minister, as one would expect, but to save him:.
She can't help it. And the world broke with him…She can hear him screaming for her to come back, screaming for the guards, screaming for his mother.
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The narration in this story — and many others — is so delightfully confident and lyrical that you are not only willing to go along for the ride, but you're begging for it to last longer. It might be odd to say that stories about witches and magicians and women who marry Sasquatches can seem repetitive, but because very similar ideas swirl among these tales, they can at times feel like variations on a theme. Even the structure of some of them — numbered short sections with titles — gets repetitive.
But that is a minor criticism for what is, overall, a confident and original collection. If there is a resurgence of magical realism and dark fairytales in modern short fiction, then Barnhill fits right in. Her writing stands alongside some of the best I've read lately — the magic, altered reality, and reclaimed histories of the likes of Kelly Link, Carmen Maria Machado, and A.
Like these writers, Barnhill enjoys taking reality and twisting it like taffy. The result is a dark but sweet delight that will linger long after you've digested it. Support the Independent by purchasing this title via our affliate links: Book Review in Fiction More. In 17th-century London, a cursed diamond causes trouble for a wealthy merchant and his semi-estranged wife.
Book Review in Fiction , Short Stories. The 2SH explains the double tradition by postulating the existence of a lost "sayings of Jesus" document known as Q, from the German Quelle , "source". It is this, rather than Markan priority, which forms the distinctive feature of the 2SH as against rival theories. The existence of Q follows from the conclusion that, as Luke and Matthew are independent of Mark in the double tradition, the connection between them must be explained by their joint but independent use of a missing source or sources.
That they used Q independently of each other follows from the fact that they frequently differ quite widely in their use of this source. While the 2SH remains the most popular explanation for the origins of the synoptic gospels, two questions, the existence of the so-called "minor agreements", and problems with the hypothesis of Q, continue at the centre of discussion over its explanatory power. The "minor agreements"—the word "minor" here is not intended to be belittling—are those points where Matthew and Luke agree against Mark for example, the mocking question at the beating of Jesus, "Who is it that struck you?
The "minor agreements" thus call into question the proposition that Matthew and Luke knew Mark but not each other.
Dreadful Young Ladies and Other Stories
But the modern argument for Q requires Matthew and Luke to be independent, so the 3SH raises the question of how to establish a role for Q if Luke is dependent on Matthew. Accordingly, some scholars like Helmut Koester who wish to keep Q while acknowledging the force of the minor agreements attribute them to a proto-Mark, such as the Ur-Markus in the Markan Hypothesis MkH , adapted by Mark independently from its use by Matthew and Luke.
Still other scholars feel that the minor agreements are due to a revision of our Mark, called deutero-Mark. In this case, both Matthew and Luke are dependent on proto-Mark, which did not survive the ages. A principal objection to the 2SH is that it requires a hypothetical document, Q, the existence of which is not attested in any way, either by existing fragments and a great many fragments of early Christian documents do exist or by early Church tradition. The minor agreements are also, according to the critics, evidence of the non-existence of, or rather the non-necessity for, Q: Two additional problems are noteworthy, the "problem of fatigue" and the Q narrative problem.
The first relates to the phenomenon that a scribe, when copying a text, will tend to converge on his source out of simple fatigue. Thus Mark calls Herod by the incorrect title basileus , "king", throughout, while Matthew begins with the more correct tetrarches but eventually switches to basileus. When similar changes occur in double tradition material, which according to the 2SH are the result of Matthew and Luke relying on Q, they usually show Luke converging on Matthew. Pierson Parker in suggested that the non-canonical Gospel of the Hebrews was the second source used in the Gospel of Luke.
The two-document hypothesis emerged in the 19th century: Mark as the earliest gospel, Matthew and Luke written independently and reliant on both Mark and the hypothetical Q. While the standard two-source theory holds Mark and Q to be independent, some argue that Q was also a source for Mark.
A number of scholars have suggested a Three-source hypothesis , that Luke actually did make some use of Matthew after all. This allows much more flexibility in the reconstruction of Q.
Robert Glancy
Dunn proposes an Oral Q hypothesis, in which Q is not a document but a body of oral teachings. Some form of the Two Source hypothesis continues to be preferred by a majority of New Testament scholars as the theory that is best able to resolve the synoptic problem. Nevertheless, doubts about the problems of the minor agreements and, especially, the hypothetical Q, have produced alternative hypotheses. In a British scholar, A. Farrer, proposed that one could dispense with Q by arguing that Luke revised both Mark and Matthew. In an American scholar, William R. Farmer, also seeking to do away with the need for Q, revived an updated version of Griesbach's idea that Mark condensed both Matthew and Luke.
In Britain, the most influential modern opponents of the 2SH favor the Farrer hypothesis , while Farmer's revised Griesbach hypothesis, also known as the Two Gospel hypothesis, is probably the chief rival to the Two Source hypothesis in America.
Two-source hypothesis - Wikipedia
Thus, like Farrer, Wilke's hypothesis has no need for Q, but it simply reverses the direction of presumed dependence between Matthew and Luke proposed by Farrer. A few other German scholars supported Wilke's hypothesis in the nineteenth century, but in time most came to accept the two-source hypothesis, which remains the dominant theory to this day. The Wilke hypothesis was accepted by Karl Kautsky in his Foundations of Christianity [14] and has begun to receive new attention in recent decades since its revival in by Huggins, [15] then Hengel, [16] then independently by Blair.
This hypothesis was based on the claim by the 2nd century AD bishop Papias that he had heard that Matthew wrote first. A variant of the Augustinian hypothesis, attempting to synchronise Matthew and Mark on the basis of the Mosaic "two witnesses" requirement of Deuteronomy From Wikipedia, the free encyclopedia. Not to be confused with Two-gospel hypothesis.
Ehrman, The Text of the New Testament: The Case Against Q website.