Selecciona una palabra y presiona la tecla d para obtener su definición.



Véase Galdós, novelista moderno, ed. Taurus, Madrid, 1960; pp. 96-99.



Los números entre paréntesis, que siguen a las citas de Galdós, corresponden a las páginas en que éstas se encuentran en la edición de Obras Completas, Aguilar, tomo V (Madrid, 1961).



Oddly, many of the books on an author and the Bible -on Vigny, or Victor Hugo, for instance- indicate a greater debt to Old Testament than to Gospel material; but this is usually a quantitative difference, and does not affect the more central importance of the literature using Jesus and the Gospels.



See his Theology and modem literature (1958), and «The Cross: Social Trauma or Redemption» in Symbolism in religion and literature, ed. Rollo May (1960).



I have tried to demonstrate the possibilities of such investigations in my article on the «Confirmatio christianorum per Socratica dans le romantisme français», Revue des sciences humaines, fasc. 122-123 (1966), p. 217-226.



It should perhaps be noted here that the author of this essay, like Mr. Culpepper, is «not of the Dissenting persuasion».



In the pref. to Rachel Bespaloff, On the Iliad (1947), p. 15.



Not surprisingly, the same paradox occurs outside literature, in other intellectual activities. For instance, the period we are studying saw the rise of comparative religion and comparative mythology as intellectual disciplines. Analogs to the Jesus myth were discovered. For some, such as Charles Dupuis (L'Origine de tous les cultes, 1794), these analogs disproved the claim to total validity; for others, such as the Lamennais of L'Essai sur l'indifférence en matière de religion (1817), they offered additional proof of that total validity. A history of this debate, fuller and more detailed than Richard Chase offers in his Quest for myth (1949) or Pierre Albouy provides in La Création mythologique chez Victor Hugo (1963), p. 23-70, would be of great use.



Clearly to be associated with the Romantic thesis that the fool, peasant, imbecile knows the truth in a way the wise cannot -v. Jeanlouis Cornuz's excellent study on Jules Michelet, un aspect de la pensée religieuse au dix-neuvième siècle (1955), and the meditations of the presurrealist philosopher Lequier on the child Jesus.



Claude Pichois has brilliantly analyzed for French literature the filiation of the theme from Richter through Mme de Staël, Vigny and Nerval in his Image de Jean-Paul Richter dans les lettres françaises (1963).