Alabaster Chambers

The third phase, following the resurrection, is sprightliness everlasting, infinite--all time and no time.

In the brief superficial interpret of the verse the passage of time is unimportant to the dead in their tombs. This standard irony (the importance of temporal affairs, e. g., "diadems" and "doges," is ultimately entirely unimportant) persists in a reading that looks more deeply into the supposed(p) timelessness of death. further the more intensive reading seems to disembowel an underlying skepticism into view, for the initial reading, it appears, confuses the terms of the resurrection. The bodies in the tombs whitethorn seem to await resurrection, but it is nowhere said that the wait by these "meek members of the Resurrection" is an active waiting. The bodies in their tombs are impersonal and untenanted, and careful examination of the poem shows that there is no claim to the natural particular of the process of disintegration that takes place by and by death.

With the death of the personify the soul enters eternal life and awaits the reunification with the body (prefigured/promised by the resurrection of Christ's body following his earthly death). The body in the tomb disintegrates in the course of time. The necessity of its (miraculous) reintegration at the moment of resurrection is a point the poem appears to skirt. It seems to be implied, on first reading, that the bodies are some

exclusively if it is only the lack of light that refers (and indirectly, at that) to the body's disintegration does this tight that this temporal fact is ignored? It seems, instead, to be raised in spite of the lack of overt denotation. Thus there is no evidence that its importance is disregarded within the poem. The lack of all ascription of consciousness to the "meek members" seems to adequately allow for the fact that these are only dead bodies. The fact that the bodies will be resurrected in the course of time is, therefore, contrasted with their present inert, disintegrating state. The inherent acknowledgment that they rot is undisturbed by any counter-image of bodies somehow consciously waiting for resurrection.

how engaged in waiting.

Disintegration of the body and the irregular absence of the soul from the body are not, after all, mentioned in the poem. Neither, however, is any consciousness ascribed to these waiting "members." The body is set aside, the like a coat, awaiting the resumption of interest/need by its owner.

wizard further indication that this view of the body's disintegration is accommodated by the poem is the absence of any sensory apparatus surrounding the looked-for resurrection. in that respect are, for example, no sounding trumpets, no movement on wings, no touch of angels, and no blinding light promised for the resurrection. What appeal could these conventional trappings exert for bodies that were nothing but dust? The skip need not be deliberate but the fact that such tokens (which might be seen as a pictorial matter of the bodies in their tombs as, somehow, whole) are not present at least(prenominal) leaves room for this reading. It is true, of course, that versions of the resurrection in which the bodies arise from the tombs are not uncommon. But these do not exclude a version that work out the end of the world, the disappearance of the "Alabaster Chambers" and the resumption of bodies on some plane other than the earthly plan--though sluice thi
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