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Extra resources for Dictionary of Literary Biography Volume 331: Nobel Prize Laureates in Literature: Lagerkvist-Pontoppidan (Part 3)

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72-5). But better questions might be: If powers are there, why do they allow such acts? Why do they not extinguish all light from this false creation? And a better question yet: Who cares? So a king is having sex with his own daughter. It's gross, but what difference does it make in the broad scheme of things? None at all, except insofar as it threatens Pericles's life to know it. And insofar as the fact points to an absence of the sacred. The missing solution of the riddle takes figurative form in the stream of resurrections the play conducts.

God's Bitch 17 have failed to solve it (or perhaps, politely refused to) have been put to death. 39-40). Pericles gives the absolutely correct reading in response: 'I thank thee, who hath taught | My frail mortality to know itself (41-2). Correct, but on some level not understood: although the conundrum may result in his death, Pericles skates on a frozen surface of meaning. The riddle he reads is framed in the voice of the daughter, and it seems at first entirely transparent; we wonder why no one has solved it, or, more pressingly, why the king would be willing even to let the riddle be spoken aloud: I sought a husband, in which labor I found that kindness in a father.

A. ALL {dubious). A. C. A. C. So we won't go to Hell, as long as we eat crackers? No, no, no, no! Well, what are we eatin' then? The body of Christ! No, no, no, I get it. Jesus wanted us to eat him, but he didn't want us to be cannibals, so he turned himself into crackers and then told people to eat 'im. No! No? I can't whistle if I eat too many crackers. Look, all you have to know is that when the priest gives you the cracker, you eat it, OK? O . . K. And then, you will drink a very small amount of wine.

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