To resume an earlier post on ‘The
Music Album Musical Bum of the Bible’ … three further items.
First, given that the crucial word inspirare means to ‘blow upon’, it does make one wonder what the semantic cluster around θεόπνευστος (theopneustos) in 2 Timothy 3:16 might be.
Second, when Moses spies God’s arse through the crack in the rocks in Exodus 33:18-23, what are the implications? Augustine offers an intriguing interpretation. ‘Posteriora ujus quae sunt?’ He asks. That is, ‘what do his buttocks mean?’ He concludes that God’s face represents his divinity, and that his arse signifies the word made flesh. For our venerable church father, Christ is nothing less than the arse of God. In other words, mooning is itself a revelation.
Third, in Dante’s Inferno, what is the lowest point of hell? As Dante is led by Virgil through a vast bowel (ever notice how hell is modelled on a massive gut?), they finally reach Satan himself. He is frozen in ice and cannot move, except for flapping his wings to spread an awful, unbearable stench. The two intrepid explorers, with Virgil carrying Dante, climb down Satan’s back. Finally they reach Satan’s arse and Virgil turns in great strain to climb upwards. Alarmed, Dante wonders if they are going back to hell. No, says Virgil, that was the arse-end of the universe, the source of all that stink. We’re on our way out. In other words, the real punishment of hell is to endure the eternal ‘Dutch oven’ of Satan’s farts.
Of course, the juxtaposition of the second and third points raises an interesting hermeneutical conundrum.