The Ezechiel scroll image is a powerful one. What is interesting too is the
richness that results because of the change in reading technology, from the
Hebrew/Classic scroll to the Christian codex, although liturgically there
was still the Exultet scroll, the memory of one in the presence of the
other. The intus/foris/ Ezekiel 2.9/Revelation 5.1/ allegoresis was
frequently employed. I used it when discussing the Book in Dante, Langland
and Chaucer. You might look at Charles Singleton, Essay on the Vita Nuova,
who gathers together the material on this image from the Fathers for Dante;
Gerhart Ladner, Ad Imaginem Dei: The Image of Man in Medieval Art, Latrobe,
1965, a lecture, rather hard to come by and which deserves re-publication;
and Henri de Lubac, Exegese medievale: les quatre sens de l'Ecriture (Paris:
1959-63), 4 vols; Hugh of St Victor, PL, 176.814, is a fine statement.
P.S. The medieval theoreticians had done it all, long before the moderns!
Stay with them. As does Eco.
____
Julia Bolton Holloway, Hermit of the Holy Family,
via del Partigiano 16, Montebeni, 50014 FIESOLE, ITALY,
http://members.aol.com/juliansite/Juliansite.htm
Gregory on Benedict: 'quia animae videnti Creatorem angusta est omnis creatura'.
Julian of Norwich: 'For a soul that seth the Maker of al thyng, all that is
made semyth fulle lytylle'.
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