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310 pages, Hardcover
First published September 1, 2004
"In the ninth century [the Karaites] become the rabbis' foes. Scripture! they cry, Scripture alone! They will not tolerate rabbinic interpretation. They will not allow rabbinic commentary. They scorn metaphor and the poetry of inference. Only the utterance of Scripture itself is the heritage divine!"
"...my work has to do precisely with opposition to the arrogance of received interpretation. Received interpretation is often enough simply error."
"The Karaites also repudiate. They separate from the mainstream. They ridicule the mainstream..."
"They reject, they rebel. But al-Kirkisani reveals that he is apart from these things [against which they rebel]. Those who rebel do not regard themselves as heretics. Hardly so! They believe heresy lies in the very men they repudiate. For them, whatever is orthodox is heretical, so they depart from it."
"These were refugees; everything about them was bound to be makeshift, provisional, resentful...
"My speech was stilted. I had at that time been reading 'Jane Eyre', and admired the gravity and independence of a sad orphanhood. My own try at gravity and independence was a way of escaping the wilderness of my father's imagination. My goal was utter straightforwardness: it made me prim and smug. I fought chaos and sought symmetry, routine, propriety."
"I was seventeen and stabbed by jealousy...I wanted Bertram's kiss to land just once, even if unintentionally, on my lips..."
"I was reading [those old English novels] night after night, Dickens and Trollope and George Eliot, one after another."
"...[Ninel had intended] to remind me that the novels I loved were steeped in the pre-Marxist capitalist darkness of their wickedly imperialist times...
"Ninel was angry at Jane Austen not only on account of the British empire ['the whole thing's a plantation! The whole kit and caboodle!'] - she was angry at all novels. Novels, like movies, were pretend-shadows, they failed to diagnose the world as it was in reality. 'Crutches,' she said, 'distractions. And meanwhile the moneybags and the corporate dogs eat up the poor.' For Ninel, the only invention worse than novels and movies was religion...She railed against all varieties of worship."
"It would be grandiose to call my novel a novel of ideas, but I hope I may venture that it is a novel of at least one idea: the idea of the necessity of interpretation, but also the danger of interpretation. What makes a human being? Language first, and then imaginative interpretation — the human mind cannot live without it. Like all literalists, the Karaites stood against imagination and interpretation, and they vanished out of history’s mainstream."

"The wise man speaks of ideas, the middling man of actions, the fool of persons."
"[The] Mitwissers were an organism, and I was part of its flesh."
"He had seen the Ganges, he had uncovered heresy in the Godhead itself. He had tunneled like a worm into Mitwisser's brain. His bones were Mesopotamian dust, yet they had permitted me to witness ecstasy."
Heir revisits many of Ozick's trademark themes, which stem from her own heritage: European versus American culture, scholarly pursuits, cultural and class conflict, and exile, both real and imagined. As befitting an author of great intellectual range, Ozick exhibits extraordinary knowledge about her subjects, from Victorian literature and religious mysticism to Depression-era New York. Heir, a captivating, polished story about three sets of lives, resembles in its compassionate questioning of life the Jewish debates she invokes. It also, in its Victorian leanings, explores how modern misfits deal with issues of family, employment, love, and wealth
Never mind the Communist girlfriend, so negligently travestied that she might as well be the airhead mother in "Trust." Lefties in Ozick's fiction are as rudely caricatured as Palestinians in her essays, or Primo Levi before he killed himself, or Miami in "The Shawl."Let me conclude with a sample of this novel’s exquisitely precise but paradoxically also pungently vital sentences. In this passage, Rose is describing Mrs. Mitwisser’s nearly supernatural sense of what is happening in her family, even as she keeps to her bedroom, prostrated by trauma:
Otherwise, "Heir to the Glimmering World" is both a chambered nautilus and a haunted house -- a fairy tale with locked rooms, mad songs, secret books and stolen babies. And a children's story, an Oedipal grief, about killing fathers and moving on. And a sendup of Victorian novels that solve their problems with fortuitous marriage, sudden death, miraculous inheritance, emigration to Australia or all of the above. But also a grim parable about "purifications" -- by fundamentalist ascetics like the Karaites, repudiators of the rabbis and Talmudic commentary; by Hindu skeptics like the Nastiks, who mocked the priests in the Upanishads by comparing them to white dogs in a procession, each holding in its mouth the tail of the next in line; by the sages of high German humanism, who conferred on credulous communicants like Rudi and Elsa a counterfeit comfort, a fraudulent dignity, and the illusion of a bildung whose possession meant you were "more than merely cultivated," you were "ideally purified by humanism, an aristocrat of sensibility and wisdom"; and, of course, by National Socialism, with its death-camp refinements.
She had reverted to nightmare; she had usurped my father’s nightmare. I saw, in the conflagration of her seeing, the critical logic of what hardly deserves the name of madness. Nothing was obscured, reality burned and burned. She knew and she knew. In the shadowed seclusions of our little house on a forgotten street in a nondescript cranny that turned its back on everything urban, hidden in cattails along the lip of a bay where the tide, going out, left behind the odors of seaweed and bird-lust—here in her nightgown, alert to the subterranean calamities of the world, sat the sibyl.In this passage, which summons nature and gives credence to female vision, can be found one half of the novel’s worldview. But alas, madness is no salvation from the world’s dangers; and Ozick’s lament over sibylline magic’s opposite, religion and scholarship, forms the other half of the novel’s dialectic, even if this dryer subject matter is never evoked so beautifully.