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Extra resources for The Earthy Nature of the Bible: Fleshly Readings of Sex, Masculinity, and Carnality

Sample text

For instance, in Australia the introduction of a host of plant species since British colonization in the late eighteenth century, along with animals such as the cat, dog, goat, deer, camel, water buffalo, and rabbit—all of which have gone “feral”—means that nature in Australia means something far different under capitalism than it did under an earlier mixture of hunter-gatherer economy and settled agriculture economy. Add to this the fact that much of the arable land is shaped by a mix of fertilizers and pesticides and any notion of an Australian “nature” is impossible to separate from capitalism.

I have suggested elsewhere (in the first chapter and in my Knockin’ on Heaven’s Door) that what we have here is a fisting scene, but I have other appetites at the moment. The objection to be made is that in being so matter-of-fact, I have removed all the erotic and playful sensuality of this text, ripping away the veil that makes it so maddeningly enticing. Yet it is precisely the veil itself that is so alluring, rather than what may or may not lie behind, so let us see of what it is made. Of all the poems in the Song, this one is perhaps the most anthropocentric: the main actors are a male and a female (at least they seem to be so, but not elsewhere) and we have the watchmen of verse 7.

Further, the restriction on kissing outdoors, expressed through the wish that the other was the speaker’s brother in 8:1, hints at the Law, as do the walls, battlements, door, and boards of the little sister in 8:9. These five textual moments, with their evocations of guarding and preventing access, all speak of the Law, which must be breached. ” (2:7; 3:5; 8:4). Those commentators who read these as the addition of a later editor keen to tone the rampant sex of the Song, to take a cold shower and delay satisfaction for a more appropriate moment, are right for all the wrong reasons.

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