The Bear (1988)
A Quranic Stylistics Essay
INTRODUCTION
This surah was revealed in the fourth year before the Prophet’s migration. This is a Meccan surah. The theme of this surah denounces the horrors of the Day of Judgement for those who reject the Truth or God’s message.
IN THE NAME OF GOD, THE MOST GRACIOUS,
THE DISPENSER OF GRACE:
(1) CONSIDER these [messages] sent forth in waves (2)and then storming on with a tempest’s force !
(3)consider these [messages] that spread [the truth] far and wide,
(4)thus separating [right and wrong] with all clarity,
(5)and then giving forth a reminder,
(6)[promising] freedom from blame or [offering] a warning!
(7) BEHOLD, all that you are told to expect will surely come to pass.
(8) Thus, [it will come to pass] when the stars are effaced,
(9 )and when the sky is rent asunder,
(10) and when the mountains are scattered like dust,
(11) and when all the apostles are called together at a time appointed….
(12) For what day has the term [of all this] been set ?
(13)For the Day of Distinction [between the true and the false]!
(14) And what could make thee conceive what that Day of Distinction will be?
(15) Woe on that Day unto those who give the lie to the truth !
(16) Did We not destroy [so many of] those [sinners] of olden days? (17)And We shall let them be followed by those of later times: (18) [for] thus do We deal with such as are lost in sin.
(19) Woe on that Day unto those who give lie to the truth!
(20) Did We not create you out of a humble fluid, (21)Which We then let remain in [the womb’s] firm keeping (22) for a term pre-ordained ?
(23)Thus have We determined [the native of man’s creation] : and excellent indeed is our power to determine [what is to be]!
(24)Woe on that Day unto those who give the lie to the truth !
(25) Have We not caused the earth to hold within itself (26) the living and the dead ? – (27)And have We not set on it proud, firm mountains, and given you sweet water to drink?
(28)Woe on that Day unto those who give the lie to the truth !
(29) GO ON towards that [resurrection] which you were wont to call a lie!
(30)Go on towards the threefold shadow (31)that will offer no [cooling] shade and will be of no avail against the flame (32)which – behold! – will throw up sparks like [burning] logs, (33)like giant fiery ropes ! (34)Woe on that Day unto those who give the lie to the truth (35)that Day on which they will not [be able to] utter a word (36)nor be allowed to proffer excuses !
(37)Woe on that Day unto those who give the lie to the truth- (38)that Day of Distinction [between the true and the false, when they will be told] : “We have brought you together with those [sinners] of olden times; (39)and if you [think that you] have a subterfuge left, try to outwit Me!”
(40)Woe on that Day unto those who give the lie to the truth !
(41) [AS AGAINST this,] behold, the God- conscious shall dwell amidst [cooling] shades and springs (42) and [partake of] whatever fruit they may desire; (43) [and they will be told:] “Eat and drink in good cheer in return for what you did [in life]!” (44) Thus, behold, do We reward the doers of good; (45) [but] woe on that Day unto those who give the lie to the truth!
(46) EAT [your fill] and enjoy your life for a little while, O you who are lost in sin! (47) [But] woe on that Day unto those who give the lie to the truth, (48) and when they are told, “Bow down [before God]”, do not bow down : (49) Woe on that Day unto those who give the lie to the truth ! (50) In what other tiding, then, will they, after this, believe? (Asad,1980:919).
THE STYLISTIC ANALYSIS OF THE SEVENTY-SEVENTH SURAH, AL-MURSALAT BY MUHAMMAD ASAD
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE :
(1) CONSIDER these [messages] sent forth in waves (2) and then storming on with a tempest’s force !
Analysis: The first word “CONSIDER” is capitalized to mark the beginning of the surah. The word, “[messages]” refers to the revelations of the Quran that are sent through the Apostles step-by-step and gradually- “sent forth in waves”. Verse two is a continuation of verse one joined cohesively with the conjunction “and then” followed by a metaphor – “storming on with a tempest’s force”. This metaphor seems to suggest the loudness and the clarity of these messages to guide one to the right path. By contrast, verse two relates to the impact of the Quran as a whole.
(3) Consider these [messages] that spread [the truth] far and wide,
(4) thus separating [right and wrong] with all clarity,
(5) and then giving forth a reminder,
(6) [promising] freedom from blame or [offering] a warning !
Analysis: Verses three to six is a long sentence. In fact, the sentence runs through until verse six. The conjunctions to cohesively link this long sentence are “thus” in verse four and “and then” in verse five. There is parallelism and repetition in verses one to two with verses three to six. Verses three to six seem to be clarifying verses one and two in meaning. Verse one, “Consider these [messages,] sent forth in waves” is parallel in meaning to verses three and four, “Consider these [messages] that spread [the truth] far and wide, thus separating [right and wrong] with all clarity,”. Verse two, “and then storming on with a tempest’s force!” is parallel in meaning to verses five and six, “and then giving forth a reminder, [promising] freedom from blame or [offering] a warning!”. “[Promising]” and “[offering]” provide internal rhyme. In fact, there are several words in verses one to six that are in the continuous tense that can provide internal rhymes – storming, separating, giving, promising, offering, warning. The tense of verses one to six is the present tense which is timeless and universal. The clarity of these messages makes one know how to distinguish the right from the wrong, showing what leads to freedom from blame. In other words, these messages carry the principles of right conduct and what is ethically reprehensible and to be avoided. Between verses six and seven is a large line gap. The first word “BEHOLD” is capitalized to indicate a new section.
(6)[promising] freedom from blame or [offering] a warning !
(7) BEHOLD, all that you are told to expect will surely come to pass.
Analysis: One is to expect what one is promised, that is, the Day of Judgement, is bound to come. In other words, what one is promised is resurrection to bear witness for or against those to whom God’s message was conveyed.
(8) Thus, [it will come to pass] when the stars are effaced,
Analysis: Verse eight starts off with the conjunction “thus” “[it will come to pass]” is repeated in verse seven. “It” is an anaphoric pronoun referring to the Day of Judgement. Verse eight is the beginning of a series of descriptions that marks the Day of Judgement. Verses eight to eleven tell :
(8) Thus, [it will come to pass] when the stars are effaced,
(9) and when the sky is rent asunder,
(10) and when the mountains are scattered like dust,
(11) and when all the apostles are called together at a time appointed…….
Analysis: Muhammad Asad writes in his footnotes that his translated descriptions from verses eight to eleven are allusions. According to Oxford dictionary, an allusion is a reference briefly mentioned especially a covert, passing or indirect one. This writer tends to feel that the descriptions in verses eight to eleven can be considered symbols because these descriptions (that are bound to happen) also signify the Day of Judgement.(See 3.8) “(8)….. the stars are effaced,” (9) …… the sky is rent asunder,” ,”(10)…..the mountains are scattered like dust,”, “(11)…..all the apostles are called together at a time appointed….” Verses nine to eleven are joined cohesively with the conjunction “and”. In verses eight to eleven, “when” is repeated followed by the descriptions that mark the Day of Judgement. In verses eight to eleven, “the” definite article is repeated – the stars, the sky, the mountains, the apostles. In verse eight, “the stars are effaced” wiped out and disappear. The stars that one knows to be up above shining every night are going to be wiped out. In verse nine, “the sky is rent asunder”. The sky is torn into bits and pieces as if after an explosion. In verse ten, “the mountains are scattered like dust”. One can picture those huge masses of sand scattering like dust. In verse eleven, “all the apostles are called together at a time appointed.” The apostles who have lived and died at different times will be called altogether at one appointed time-on the Day of Judgement.
(11) and when all the apostles are called together at a time appointed …….
Analysis: The dots after the word “appointed……” in verse eleven tells one that there is more that is to happen that marks the Day of Judgement. Verse twelve asks and verse thirteen answers.
(12) For what day has the term [of all this] been set ?
(13) For the Day of Distinction [between the true and the false]!
Analysis: The “For” conjunction is used to begin both question in verse twelve and answer in verse thirteen. Day of Judgement is termed as “Day of Distinction”. There is /d/ alliteration in Day of Distinction. Throughout the Quran, the Day of Judgement has been given other descriptive names which all carry the same meaning. It is often repeated in the Quran that on resurrection, man will gain a perfect, unfailing insight into himself and the innermost motivation of his past attitudes and actions. Verse fourteen asks:
(14) And what could make thee conceive what that Day of Distinction will be ?
Analysis: In other words, verse fourteen is asking one what else could make one believe what the Day of Judgement would be like after the descriptions in verses eight to eleven. “And” conjunction begins the question in verse fourteen.
(15) Woe on that Day unto those who give the lie to the truth !
Analysis: Verse fifteen warns the disbelievers. “…those who give lie to the truth!” are those who disbelieve. This warning is repeated ten times throughout this surah.
(16) Did We not destroy [so many of] those [sinners] of olden days? (17)And We shall let them be followed by those of later times : (18) [for] thus do We deal with such as are lost in sin.
Analysis: Verses sixteen to eighteen are put together to form one paragraph. These verses explain the punishment that awaits sinners in the Day of Judgement-destruction. Verse sixteen questions and verses seventeen and eighteen answers verse sixteen. Verse seventeen begins with the conjunction “And” and is in the future tense and verse eighteen begins with the conjunction [for] followed by “thus” and is in the present tense. Verse seventeen implies that suffering in the hereafter is bound to befall the sinners of later times even if God wills to spare them in this world. “We” is used to refer to God in these verses. These verses show the timelessness, universality and unchanging laws of God – for the past, present and future – sinners are destroyed.
(19) Woe on that Day unto those who give lie to the truth !
Analysis: Verse nineteen warns the disbelievers for the second time. The whole surah carries this warning ten times.
(20) Did We not create you out of a humble fluid, (21) which We then let remain in [the womb’s] firm keeping (22)for a term pre-ordained?
Analysis: Verses twenty to twenty-two describe the process of man coming into being – from the time of conception to the growth in the womb for nine months and ten days to the day of delivery – that God has created. The process of man’s coming into being clearly points out God’s creative activity and thus the lack of gratitude on man’s part amounts to what the Quran describe as “giving lie to the truth.” This underlines the main message of the surah and of the ten times of repeated warning. Verses twenty to twenty-two make one question. The tense of these verses is the past tense. “We” is used to refer to God.
(23) Thus have We determine [the nature of man’s creation]: and excellent indeed is Our power to determine [what is to be]!
Analysis: Verse twenty-three begins with the conjunction “thus” to provide cohesion. “We” is used to refer to God. The word “determine” is used twice in this verse but in different forms – “determined” and “determine”.
(24) Woe on that Day unto those who give the lie to the truth!
Analysis: This warning to the disbelievers is repeated for the third time. This warning is repeated ten times throughout the surah.
(25)Have We not caused the earth to hold within itself (26) the living and the dead ? (27)and have We not set on it proud, firm mountains, and given you sweet water to drink?
Analysis: Verses twenty-five to twenty-seven further points out God’s creative activity and hence, to His existence. Verses twenty-five and twenty-six make one question. Joined by the conjunction “and”, verse twenty-seven forms another question. The metaphoric description of proud, firm mountains seem to suggest high altitude – proud and solid – firm mountains. These mountains have given man sweet, delicious water to drink in the form of rivers and springs. This verse refers not merely to the fact that the earth is an abode or place for both the living and the dead human beings and animals, but also points out the cycle of recurrence of birth, growth, decay and death which further points out God’s existence. His existence brings forth the living out of which is dead and brings forth the dead out of which is alive.
(28)Woe on that Day unto those who give the lie to the truth!
Analysis: This warning to the disbelievers is repeated for the fourth time in verse twenty-eight.
(28)Woe on that Day unto those who give the lie to the truth!
(29) GO ON towards that [resurrection] which you were wont to call a lie !
(30)Go on towards the threefold shadow(31) that will offer no [cooling] shade and will be of no avail against the flame(32) which – behold! – will throw up sparks like [burning] logs, (33) like giant fiery ropes!
Analysis: There is a large line gap between verses twenty-eight and twenty-nine. The words “GO ON” are capitalized to indicate a new section. In verses twenty-nine and thirty, there is repetition in these words – Go on towards……”. “…..the threefold shadow” in verse thirty is a description of Hell. Verses thirty-one to thirty-three give a further description of Hell. Death, resurrection and God’s judgement – all three of which cast dark shadows over the sinners’ hearts. The metaphor “threefold shadows” is explained by these dark shadows in Hell. Verse thirty-one explains that these shadows provide no shade. Verses thirty-two and thirty-three describe the sparks of the flames in Hell – “like [burning] logs” and “like giant fiery ropes!” The idiom “throw up” gives further effect of bursting into the air. The metaphors “burning logs” and “giant fiery ropes” give the description of how great the fire is if the sparks are as big as logs which give one a picture of the yellowish colour of the burning logs. “Giant fiery ropes” again describes the greatness in size of the sparks – “giant”, “fiery” – the yellowish colour, and “ropes” – the length and continuity. Verses thirty to thirty-three are in one paragraph and verses thirty-four to thirty- six are in the next.
(34)Woe on that Day unto those who give the lie to the truth-(35) that Day on which they will not [be able to] utter a word,(36) nor be allowed to proffer excuses!
Analysis: Verse thirty-four is a warning for the disbelievers and this warning is repeated for the fifth time. Verses thirty-five and thirty-six further explains about the Day of Judgement. There is parallelism in meaning “not be able to utter a word” and “nor be allowed to proffer excuses”. Verses thirty-five and thirty-six basically mean there is no more time to repent on the Day of Judgement. Verses thirty-five and thirty-six is cohesively joined by the conjunction “nor”.
(37)Woe on that Day unto those who give the lie to the truth – (38) that Day of Distinction [between the true and the false, when they will be told]: “We have brought you together with those [sinners] of olden times; (39) and if you [think that you] have a subterfuge left, try to outwit Me!”
Analysis: Verses thirty-seven is a repetition of a warning to the disbelievers for the sixth time. Verses thirty-seven to thirty-nine are in one paragraph. Verse thirty-eight contains a speech which God directs to the disbelievers. “They” is used to refer to the (present) sinners of this day who will be brought together with the sinners of the past. Verse thirty-nine is a continuation of God’s speech which begins with the conjunction “and”. The vocabulary “subterfuge” is used to mean ill-intentioned plans. “…..try to outwit Me!” is a challenge for the disbelievers to try to plan against God. “Me” is used to refer to God.
(40)Woe on that Day unto those who give the lie to the truth!
Analysis: This warning to the disbelievers is repeated for the seventh time.
(40)Woe on that Day unto those who give the lie to the truth!
(41) [AS AGAINST this,] behold, the God-conscious shall dwell amidst [cooling] shades and springs, (42) and [partake of] whatever fruit they may desire; (43) [and they will be told:] “Eat and drink in good cheer in return for what you did [in life]!”
Analysis: Verses forty-one to forty-three are in one paragraph. There is a line gap between verse forty to verse forty-one and the first two words of verse forty-one are capitalized, “AS AGAINST” to indicate a new section. Verses forty-one to forty-three are descriptions of Paradise. As opposed to the sinners, the God-conscious are promised “[cooling] shades and springs” in verse forty-one. Verse forty-two promises an abundance of fruits. Verse forty-three tells of God’s speech to the believers or the God-conscious. God directs His speech to the God-conscious to accept their reward in return for the good they have done during their lifetime. Verse forty-one begins with the conjunction “as”. Verses forty-two and forty-three begins with conjunction “and”.
(44)Thus, behold, do We reward the doers of good; (45)[but] woe on that Day unto those who give the lie to the truth!
Analysis: Verses forty-four and forty-five are in one paragraph. Verse forty-four underscores how “the doers of good” are rewarded as stated in verses forty-one to forty-three as a symbolism of the joys of Paradise. Verse forty-four begins with the conjunction “thus” and verse forty-five begins with the conjunction “but” to provide cohesion. Verse forty-five is a warning to the disbelievers for the eighth time.
(45)[but] woe on that Day unto those who give the lie to the truth!
(46) EAT [your fill] and enjoy your life for a little while, O you who are lost in sin!(47) [But ] woe on that Day unto those who give the lie to the truth, (48) and when they are told, “Bow down [before God]”, do not bow down: (49) woe on that Day unto those who give the lie to the truth!
Analysis: Verse forty-six marks a new section. There is a line gap between verse forty-five and verse forty-six and the first word in verse forty-six is capitalized. Verses forty-six to forty-nine are in one paragraph. Verse forty-six addresses the disbelievers as “O you who are lost in sin!” This verse tells the disbelievers to enjoy what they can for a little while because severe punishment awaits them. Verse forty-seven begins with the conjunction “[But]” followed by the warning to the disbelievers which is repeated for the ninth time. Verse forty-eight begins with the conjunction “and” followed by an order to prostrate before God but the disbelievers refuse to do so. Again, the warning to the disbelievers in verse forty-nine is repeated for the tenth and last time.
(50)In what other tiding, then, will they, after this believe?
Analysis: Verse fifty stands alone in a new paragraph and is the last verse in this surah. Verse fifty asks what else after this revelation or message do the disbelievers need to know in order to believe.
CONCLUSION
For surah Al-Mursalat taken from the translated version by Muhammad Asad, the distinctive features that were discerned about this particular surah is that this surah is divided into five sections. Again the beginning of each section is characterized by the capitalizing of the first few letters or words of the verse and also the line gap between the last line of a verse of a section and the first line of a new section is larger.
For example, verse seven marks the beginning of a new section. The first few letters of this verse are capitalized and the line gap between the last line of verse six and the first line of verse seven is larger.
(6)[promising] freedom from blame or [offering] a warning!
(7) BEHOLD, all that you are told to expect will surely come to pass.
The five sections found in this surah are :
i) Verses one to six
ii) Verses seven to twenty – eight
iii) Verses twenty – nine to forty
iv) Verses forty – one to forty – five
v) Verses forty – six to fifty
Each of the five sections of this was examined closely to detect the linguistic features that were present through a stylistic analysis. A variety of different linguistic features were found. Some examples of linguistic features found in this surah are as follows :
(2) and then storming on with a tempest’s force!
In verse two, there is a metaphor. Verse two begins with the conjunction
“and then”, followed by a metaphor – “Storming on with a tempest’s force”. This
metaphor seems to suggest the loudness and clarity of these messages to guide
one to the right path.
23)Thus have we determined [the nature of man’s creation] : and excellent indeed is our power to determine [what is to be]!
In verse twenty – three, there is repetition of a word but in different forms. Verse twenty-three begins with the conjunction “thus”. The word “determine” is repeated but in different forms – “determined” and determine”. One in the past tense and the other in the present tense.
(40) Woe on that Day into those give the lie to the truth!
Verse forty is a repetition of a warning to the disbelievers to believe in the Day of Judgement. This warning to the disbelievers is repeated for the seventh time in verse forty. This warning is repeated ten times in the whole surah to define the importance of its message.
(43)[and they will be told:] “Eat and drink in good cheer in return for what you did [in life]!”
Verse forty-three is God’s speech to the believers. God directs the speech to the God – conscious to accept their reward in return for what they did in life during their lifetime.
(46) EAT [your fill] and enjoy life for a little while, O you who are lost in sin!
Conversely, verse forty-six addresses the disbelievers. Verse forty-six addresses the disbelievers as “ O you who are lost in sin!” This verse tells the disbelievers to enjoy what they can for a little while because severe punishment awaits them.
For the seventy-seventh surah, Al-Mursalat, taken from the translated version by Muhammad Asad, it is noticeable in arrangement that the whole surah is broken into five sections or parts: a)verses 1-6, b)verses 7-28 , c)verses 29-40, d)verses 41-45 and e)verses 46-50. Each part was analysed separately.
With regard to language and style variation of the first section (verses 1-6), the language is Modern English, adult, religious-class, educated language. The medium is written language. The tenor is formal. The domain is the language of instruction telling the readers about the Day of Judgement. For example, in verses one to six,
(1) CONSIDER these [messages] sent forth in waves
(2)and then storming on with a tempest’s force !
(3)consider these [messages] that spread [the truth] far and wide,
(4)thus separating [right and wrong] with all clarity,
(5)and then giving forth a reminder,
(6)[promising] freedom from blame or [offering] a warning!
With regard to language and style variation of the second section (verses 7-28), the language is Modern English, adult, religious-class, educated language. The medium is written language. The tenor is formal . The domain is the language of instruction, almost scaring the readers with the repetitions of the warning to those who do not believe in the Day of Judgement. For example, in verses fifteen, nineteen, twenty-four and twenty-eight,
(15) Woe on that Day unto those who give the lie to the truth !
(19) Woe on that Day unto those who give lie to the truth!
(24)Woe on that Day unto those who give the lie to the truth !
(28)Woe on that Day unto those who give the lie to the truth !
With regard to language and style variation of the third section (verses 29-40), the language is Modern English, adult, religious-class, educated language. The medium is written language but contains God’s speech. For example, in verses thirty-eight and thirty-nine,
(38)that Day of Distinction [between the true and the false, when they will be told] : “We have brought you together with those [sinners] of olden times; (39)and if you [think that you] have a subterfuge left, try to outwit Me!”
The tenor is formal. The domain is the language of instruction almost scaring the readers with the repetitions of the warning to tell the readers to believe in the Day of Judgement. For example in verses thirty-four, thirty-seven and forty,
(34)Woe on that Day unto those who give the lie to the truth
(37)Woe on that Day unto those who give the lie to the truth-
(40)Woe on that Day unto those who give the lie to the truth !
There is accessibility in the language used in verses thirty to thirty-three when describing the sparks in Hell. “Like burning logs” and “like giant fiery ropes” are words that are familiar to the readers to help create a clear picture. For example, in verses thirty-one to thirty-three,
(31)that will offer no [cooling] shade and will be of no avail against the flame (32)which – behold ! – will throw up sparks like [burning] logs, (33)like giant fiery ropes !
With regard to language and style variation of the fourth section (verses41-45), the language is Modern English, adult, religious-class, educated language. The medium is written language but contains the speech of God to the believers. For example, in verse forty-three,
(43)[and they will be told:] “Eat and drink in good cheer in return for what you did [in life]!”
The tenor is formal. The domain is the language of instruction telling the readers to believe in the Day of Judgement with the repetition of the warning for the eighth time. For example, in verse forty-five,
(45)[but] woe on that Day unto those who give the lie to the truth!
There is accessibility in the language used in verses forty-one and forty-two when describing Paradise. The words used-cooling shades and springs, fruits-are familiar for the readers to imagine vividly. For example, in verses forty-one and forty-two,
(41) [AS AGAINST this,] behold, the God- conscious shall dwell amidst [cooling] shades and springs (42)and [partake of] whatever fruit they may desire;
With regard to language and style variation of the last section (verses 46-50), the language is Modern English, adult, religious-class, educated language. The medium is written language but contains the speech of God to the disbelievers. For example, in verse forty-eight,
(48) and when they are told, “Bow down [before God]”, do not bow down :
The tenor is generally formal except for verse forty-eight (above) when the disbelievers were commanded to bow down but they disobeyed. Their disobedience seems an impolite gesture to be silently disrespectful towards God which makes the tenor informal in this instance.
The domain in verse forty-eight (above) in between of verses forty-seven and forty-nine (below), is an order or command which is a slightly different form of a language of instruction.
The domain is the language of instruction in telling the readers to believe in the Day of Judgement with the repetitions of the same warning ten times. For example in verses forty-seven and forty-nine,
(47)[But] woe on that Day unto those who give the lie to the truth,
(49) Woe on that Day unto those who give the lie to the truth!
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About the Author
I am, at present, a Lecturer in the English Department at the British University in Egypt — El Shorouk City, Cairo. I am a U.S. citizen with a PhD in English Literature and Applied Linguistics-Stylistics, as well as a master’s degree and a postgraduate teaching diploma in Teaching English as a Second Language. I have taught both in the United States and abroad.
My research is in the field of using English language translations of the Quran as material for the teaching of English language and literature to non-native English speakers. I have done extensive work in this area since 1992, and I have accumulated many case studies and classroom observations. Starting from the experience of substituting sections from the Quran for the standard classroom text, I have employed various pedagogical approaches to teaching the Quran as literature — questionnaires, stylistic analysis, comparative studies of different English language translations, linguistic analysis of verses, and so on. I have also organized a forum on this topic with experts in the field.
In doing all of this, my intention was not to look at the religious value of the verses, but at the literary value that is so abundant in both the English language translations and the original. I have been able to prepare a number of articles based on the data from my classroom experiences. I would like to share my research-based findings internationally.
The Bear 1988 Trailer
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The Great Outdoors
$3.81 When John Candy takes his family up to the woods for a peaceful vacation, he doesn't count on the obnoxious clan of brother-in-law Dan Aykroyd tagging along. Stephanie Faracy, Chris Young and Annette Bening co-star. 91 min. Widescreen; Soundtracks: English Dolby Digital Surround, French Dolby Digital Surround; Subtitles: Spanish; biographies; theatrical trailer.... |
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The Bear
$6.99 Storytelling doesn't get much purer than this--a film with virtually no dialogue and not a minute that isn't fascinating, either for the plot it pursues or the way director Jean-Jacques Annaud gets his ursine stars to do what he wants. The story deals with a young cub who, after his mother is killed in a landslide, bonds to a lumbering male Kodiak. The two of them then must cope with an invasion o... |