Notes

CHAPTER 1 INTRODUCTION: CAN THESE DRY BONES LIVE?

1. See my Coleridge as Poet and Religious Thinker (London, 1985). 2. See further, Robert Morgan with John Barton, Biblical Interpretation (Oxford, 1988), pp. 213-14; James A. Sanders, Canon and Community: A Guide to Canonical Criticism (Philadelphia, 1984). See further, below, Chapter 2, pp. 12-13. 3. 'The novel is the book of life. In this sense, the Bible is a great con• fused novel. You may say, it is about God. But it is really about man alive. Adam, Eve, Sarai, Abraham, Isaac, Jacob, Samuel, David, Bath- Sheba, Ruth, Esther, Solomon, Job, Isaiah, Jesus, Mark, Judas, Paul, Peter: what is it but man alive, from start to finish? Man alive, but not mere bits. Even the Lord is another man alive, in a burning bush, throwing the tablets of stone at Moses' head/ D. H. Lawrence, 'Why the Novel Matters', published posthumously in Phoenix (1936), reprinted in Selected Literary Criticism, ed. Anthony Beal (London, 1967), p. 105. One might say that Lawrence's forthright position was made possible by such works as Strauss's Des Leben lesu (1835-6). See below, Chapter 6, pp. 75-84. 4. See Owen Chadwick's study, The Secularization of the European Mind in the Nineteenth Century (Cambridge, 1975). 5. 'When he was alone, the Twelve and the others who were round him questioned him about the parables. He replied, "To you the secret of the kingdom of God has been given; but to those who are outside everything comes by way of parables, so that (as Scripture says) they may look and look, but see nothing; they may hear and hear, but understand nothing; otherwise they might turn to God and be forgiven."' Mark 4:10-12. See also, below, Chapter 9, p. 129. 6. Jan Gorak, The Making of the Modern Canon (London, 1991), p. 1. 7. Samuel Johnson, The Lives of the Poets (1779-81; Oxford, 1955), vol. I, p. 203. John Drury underlines the point in his Critics of the Bible: 1724-1873 (Cambridge, 1989), pp. 8-9. 'The authority of the canonical Scriptures remained intact by isolating them, no doubt with all the strength of unconsciousness, from the criticism meted out to their uncanonical neighbours. A thin wall divided the Bible from the acids of criticism.' 8. Andrew Marvell, 'On Mr. Milton's Paradise Lost':

... the Argument Held me a while misdoubting his Intent, That he would mine (for I saw his strong) The sacred Truths to Fable and old Song.

(lines 5-8)

131 132 Notes The theme is taken up at length in Harold Bloom, Ruin the Sacred Truths: Poetry and Belief from the Bible to the Present (Cambridge, Mass. and London, 1989). 9. Hans Frei, The Eclipse of Biblical Narrative (New Haven, Conn, and London, 1974), p. 8. 10. See, Henning Graf Reventlow, The Authority of the Bible and the Rise of the Modern World, trans. John Bowden (London, 1984), p. 395. On Marcion, see below, Chapter 2, pp. 12-13. 11. Collins cites in his footnote Origen, Eusebius, Jerome, Cyril, Chrysostom, Augustine and others, concluding with William Whiston's An Essay Towards Restoring the True Text of the New Testament (1722). Whiston was expelled from Cambridge in 1710 for his Arian views. 12. Anthony Collins, Discourse of the Grounds and Reasons of the Christian Religion (1724), quoted in Drury, op. cit., pp. 26-7. See further, below, Chapter 2, p. 14. 13. See below, Chapter 3, p. 29. 14. Werner G. Jeanrond, Theological Hermeneutics: Development and Significance (London, 1991), pp. 18-26. 15. As Owen Chadwick has pointed out, Rousseau's palpably false proposition was, and remains, a powerful idea: 'Men are born free but everywhere they are in chains.' Chadwick, op. cit, p. 11. 16. Matthew Arnold, 'Dover Beach', written, 1851; published, 1867; lines 35-7. 17. I agree, substantially, with Valentine Cunningham in the conclusion in his book In the Reading Gaol: Postmodemity, Texts and History (Oxford, 1994), p. 402: '... Biblical logocentricity is already decon- structionist. And in being so, the logocentric is, of course, the great analogue of, and indeed programmer of, the deconstructionist. The (post)modernist is indeed the parasite at the eucharistic feast. But once again, as ever, the logic of parasite-feeding applies. Deconstructionism is not some awful spectre to be banished if possi• ble from the Table of the Lord. Theology needs the reminders of deconstruction as much as deconstruction depends on theology's. But, of course, as Derrida is foremost in recognizing, theology has never, ever, not dealt in the aporetic, the desert experience, the via negativa! Cunningham refers specifically to Jacques Derrida, 'Post- Scriptum: Aporias, Ways and Voices', in Derrida and Negative Theology, eds. Harold Coward and Toby Fashay (New York, 1992), pp. 283-323.

CHAPTER 2 'MEDIATOR BETWEEN OLD AND NEW WORLD'

1. Matthew Arnold, 'Stanzas from the Grande Chartreuse' (1855), line 85. 2. Thomas McFarland, Romanticism and the Forms of Ruin: Wordsworth, Coleridge and Modalities of Fragmentation (Princeton, NJ, 1987), p. xi. More generally, see McFarland, Coleridge and the Pantheist Tradition (Oxford, 1969). Notes 133 3. J. J. Winckelmann, 'Gedanke vom mundlichen Vortrag der neueren allgemeinen Geschichte' ('Thoughts for an Oral Lecture on the New Universal History') in Kleine Schriften und Briefe (Weimar, 1960), p. 21. See also Jan Gorak, The Making of the Modern Canon (London, 1991), p. 53, and Winckelmann: Writings on Art, ed. David Irwin (London, 1972), p. 61. 4. See above, Chapter 1, p. 7. 5. David Tracy, The Analogical Imagination (London, 1981) and Joel Weinsheimer, Philosophical Hermeneutics and Literary Theory (Yale, 1991). The debate, of course, is much broader. See, especially, Frank Kermode, The Classic (London and Cambridge, Mass. 1983), and David Jasper, Readings in the Canon of Scripture (London and New York, 1995). 6. Harold Bloom's book is discussed critically and at length below, Chapter 9. 7. James A. Sanders, Canon and Community (Philadelphia, 1984), p. xv. 8. For a more detailed account of the work of Sanders and Childs, see my Readings in the Canon of Scripture, Chapter 2: 'Trespassing in the Wilderness: New Ventures in Canonical Criticism', pp. 14-27. A useful introduction to the subject is Robert W. Wall and Eugene E. Lemcio (eds), The New Testament as Canon: A Reader in Canonical Criticism (Sheffield, 1992). 9. Brevard S. Childs, 'The Old Testament as Scriptures of the Church', Concordia Theological Monthly, December (1972), pp. 709-22, p. 714. 10. See Brevard S. Childs, Introduction to the Old Testament as Scripture (Philadelphia, 1979), p. 15. 11. T. S. Eliot, Selected Essays, third edn (London, 1951), p. 390. 12. The literature on the subject is almost endless. Still fundamental is Albert Schweitzer's great study, The Quest of the Historical lesus, trans. W. Montgomery (London, 1910). Also useful as a general intro• duction is S. L. Greenslade (ed.), The Cambridge History of the Bible, vol. 3 (Cambridge, 1963). Crucial for an understanding of the eight• eenth century is Henning Graf Reventlow, The Authority of the Bible and the Rise of Modern World, trans. John Bowden (London, 1984). Also valuable are John Drury (ed.), Critics of the Bible, 1724-1873 (Cambridge 1989) and the still fascinating and magisterial is Hans Frei, The Eclipse of Biblical Narrative (Yale, 1974). See also Further Reading. 13. Brevard Childs remarks that 'it is generally acknowledged that the modern study of the subject of the biblical canon was inaugurated by the epoch-making investigation of J. S. Semler'. The New Testament as Canon: An Introduction (Philadelphia, 1985), p. 6. 14. Albert Schweitzer, op. cit., The Quest of the Historical Jesus p. 25. F. C. Baur of Tubingen developed the study of the earliest forms of Christianity, and was the primary object of attack in Matthew Arnold's God and the Bible (1875). See below, Chapter 7. 15. J. S. Semler, Abhandlung von freier Untersuchung des Kanons (1771), vol. I, quoted in Hans Frei, op. cit., p. 112. 16. See, Charles Taylor, Sources of the Self: The Making of the Modern Identity (Harvard, 1989), pp. 386-9. 134 Notes 17. Quoted in Richard Unger, Holderlin's Major Poetry (Bloomington, Ind., 1975), p. 21. 18. Ernest Renan, 'L'Avenir religieux des soci£tes modernes', in Oeuvres completes, ed. H. Psichari, vol. I (Paris, 1949), p. 272. See further, Marjorie Reeves and Warwick Gould, Joachim of Fiore and the Myth of the Eternal Evangel in the Nineteenth Century (Oxford, 1987), Chap. VI: '"Between Two Worlds": Renan, Sand, and Matthew Arnold', pp. 133-56. 19. S. T. Coleridge, The Friend (1818), ed. Barbara E. Rooke, in Collected Works, vol. 4:1 (Princeton, NJ, 1969), p. 457. 20. S. T. Coleridge, Lay Sermons, ed. R. J. White, in Collected Works, vol. 6 (Princeton, NJ, 1972), p. 31. 21. Ibid. 22. S. T. Coleridge, Confessions of an Inquiring Spirit, ed. Henry Nelson Coleridge (London, 1840), p. 26. 23. S. T. Coleridge, The Friend, p. 457. 24. Confessions of an Inquiring Spirit, I, pp. 25-6. It should be noted that the Liturgical Psalter of the Church of England's Alternative Service Book (1980) recommends the exclusion of the last verse of Psalm 137 ('Happy shall he be who takes your little ones: and dashes them against the stones') from liturgical use. No doubt Coleridge would have deeply disapproved of such treatment of the Scriptural canon, however inconvenient or unpleasant. 25. Leslie Tannenbaum, Biblical Tradition in Blake's Early Prophecies: The Great Code of Art (Princeton, 1982), pp. 53-4. 26. See, John Drury (ed.), Critics of the Bible, 1724-1873 (Cambridge, 1989), pp. 103-4. Drury suggests that internal evidence in The Marriage of Heaven and Hell (1790) indicates that Blake was familiar with Lowth's Lectures, or at least the scholarship they contain. 27. William Blake, quoted in John Mee, Dangerous Enthusiasm: William Blake and the Culture of Radicalism in the 1790s (Oxford, 1992), p. 160. We might compare this Golden Age with the Theocratic Age of Giambattista Vico in The New Science (1725). See also below, Chapter 9, p. 118. 28. William Blake, Complete Writings, ed. Geoffrey Keynes (Oxford, 1966), p. 799. 29. Tannenbaum, op. cit., p. 124. 30. David Norton, A History of the Bible as Literature, vol. II (Cambridge, 1993), p. 149. 31. William Blake, Complete Writings, op. cit., pp. 480-1. 32. Given the original context of the poem proclaiming 'mental' as against 'corporeal war', it is ironic that Sir Hubert Parry's great musical setting of 'Jerusalem' was published in 1916 and inspired a nation engaged in perhaps the greatest of all corporeal wars, remaining, through the Last Night of the Proms, an emblem in England of a grotesquely decayed jingoism which Blake would have utterly deplored. 33. William Blake, The Laocoon (circa 1820), in Complete Writings, op. cit., p. 777. See also below, Chapter 9, p. 130, on Thomas J. J. Altizer's reading of the apocalyptic 'radical Christianity' of Blake in his 'death of God' theology. Notes 135 34. Charles Taylor, op. cit., pp. 387-8. See also M. H. Abrams, The Mirror and the Lamp (Oxford, 1953), pp. 47,51. 35. J. P. Eckermann, Conversations with Goethe (London, 1935), pp. 165-6. 36. See further, J. Hillis Miller, Illustration (London, 1992), pp. 135-43. 37. Quoted in Mordechai Omer, /. M. W. Turner and the Romantic Vision of the Holy Land and the Bible. Exhibition Catalogue of the McMullen Museum of Art, Boston College (Boston, 1996), p. 39. 38. See further, Jan Gorak, op. cit., pp. 54r-5. 39. Robert Morgan, 'Ferdinand Christian Baur7, in Ninian Smart, John Clayton, Patrick Sherry and Steven T. Katz (eds), Nineteenth Century Religious Thought in the West, vol. I (Cambridge, 1985), pp. 261-89. 40. Letter of F. C. Bauer to Heyd (February 1836), trans, by Horton Harris, in David Friedrich Strauss and his Theology (Cambridge, 1973), pp. 86-8. 41. See below, Chapter 6. pp. 83-4. 42. Albert Schweitzer, op. cit., p. 1. 43. Basil Willey, Nineteenth-Century Studies: Coleridge to Matthew Arnold (Harmondsworth, 1964), p. 72. 44. A. P. Stanley, Life of Arnold (London, 1898), vol. I, p. 351. 45. Ibid., p. 345. 46. Thomas Arnold, Sermons, vol. II (London, 1832), p. 431. 47. Basil Willey, Nineteenth Century Studies: Coleridge to Matthew Arnold (Harmondsworth, 1964), p. 77. 48. Paul Ricoeur, Time and Narrative, 3 vols, trans. Kathleen Blarney, Kathleen McLaughlin and David Pellauer (Chicago, 1984,1985,1988). Ricoeur returns to this theme specifically in the introduction of his remarkable work Oneself As Another, trans. Kathleen Blarney (Chicago, 1992), pp. 24r-5. 49. Carl Jung, Answer to Job, trans. R. F. C. Hull (London, 1964), p. 10. 50. J. W. von Goethe, Faust, Part One (1801), trans. Philip Wayne (Harmondsworth, 1949), p. 75.

CHAPTER 3 LIVING POWERS: SACRED AND SECULAR LANGUAGE

1. A useful study of contemporary theory is Raymond Tallis, Not Saussure: A Critique of Post-Saussurean Literary Theory (London, 1988), despite its indulgence in dreadful puns! 2. See further, Emerson R. Marks, Coleridge on the Language of Verse (Princeton, NJ, 1981). 3. S. T. Coleridge, Collected Letters, ed. Earl Leslie Griggs (Oxford, 1959), vol. Ill, p. 522. 4. S. T. Coleridge, Lay Sermons, ed. R. J. White, in Collected Works, vol. 6 (Princeton, NJ, 1972) p. 29. 5. S. T. Coleridge, Marginalia, ed. George Whalley, in Collected Works, vol. 12:11 (Princeton, NJ, 1980), p. 423. 6. S. T. Coleridge, Collected Letters, ed. Earl Leslie Griggs (Oxford, 1971), vol. V, p. 228. 136 Notes 7. See S. T. Coleridge, The Friend, ed. Barbara E. Rooke, in Collected Works, vol. 4:1 (Princeton, NJ, 1969), p. 457. See further, The Statesman's Manual (1816), Confessions of an Inquiring Spirit (London, 1840), and above, Chapter 2, p. 17. 8. See Thomas McFarland, Coleridge and the Pantheist Tradition (Oxford, 1969), p. 191. 9. See Martin Heidegger, 'Language' (1950): 'Language speaks. What about its speaking? In what is spoken, speaking gathers the ways in which it persists as well as that which persists by it - its persistence, its presenting.' In David E. Klemm, Hermeneutical Inquiry, vol. I, The Interpretation of Texts (Atlanta, Ga, 1986), p. 144. 10. Marginalia, II., p. 410. 11. E. S. Shaffer, 'Kubla Khan' and The Fall of Jerusalem (Cambridge, 1975), p. 101. 12. Novalis, Blutenstaub, No. 71, in Gesammelte Werke, ed. Karl Seelig (Zurich, 1945), vol. II, p. 25. 13. Friedrich Schlegel, Indeen, No. 13, in Kritische Ausgabe, vol. II, Charakteristiken und Kritiken (1796-1801), ed. Hans Eichner (Munich, 1967), p. 257. 14. Percy Bysshe Shelley, A Defence of Poetry (1821), in Complete Works, eds Roger Ingpen and Walter E. Pick, vol. VII (London, 1930), p. 112. Further examples can be found in Lilian R. Furst (ed.), European Romanticism: Self-Definition (London, 1980), pp. 69-80. 15. See further, Stephen Happel, 'Words made beautiful by Grace: on Coleridge the Theologian', Religious Studies Review vol. 6, no. 3 (July 1980), pp. 201-10. 16. Mary Moorman, William Wordsworth: A Biography. The Years 1803-1850 (Oxford, 1968), p. 106. 17. J. R. Watson, 'Wordsworth and the Credo', in David Jasper (ed.), The Interpretation of Belief: Coleridge, Schleiermacher and Romanticism (London, 1986), p. 161. 18. Coleridge, Lay Sermons, p. 30. 19. Stephen Prickett, Words and 'The Word' (Cambridge, 1986), p. 1. 20. Goethe, Wilhelm Meister's Travels and Apprenticeship, trans. Thomas and Carlyle, 1827 (London, n.d.), p. 211. 21. See below, Chapter 6, pp. 84-6. 22. It was precisely at this point that Strauss would part company with Goethe: 'The Christ who died could not be what he is in the belief of the church, if he were not also the Christ who rose again.' The Life of Jesus, trans. George Eliot (London, 1973), p. 772. At such points, Strauss fails to earn George Eliof s approval, and she would stand much closer to Goethe's position on the 'divine Man'. See below, Chapter 6. 23. See, U. C. Knoepflmacher, Religious Humanism and the Victorian Novel (Princeton, NJ, 1965); T. R. Wright, The Religon of Humanity (Cambridge, 1986). 24. Quoted in William Vaughan, German Romantic Painting, 2nd edn (New Haven, Conn., 1980), p. 7. 25. Ibid., p. 8. Notes 137 26. W. H. Wackenroder, Herzensergiessungen eines Kunstliebenden Klosterbruders, ed. A. Gillies (Oxford, 1948), p. 55. Translation in Furst, op. cit., p. 56. 27. J. S. Mill, 'Coleridge' (1840), in Essays on Literature and Society, ed. J. B. Schneewind (New York and London, 1965), p. 290. 28. See George Steiner, What is Comparative Literature? Inaugural Lecture at Oxford University (Oxford, 1995), pp. 4-5, and Prickett, op. cit., P.i. 29. Matthew Arnold, Essays in Criticism: First Series (1863; London, 1964), p. 113. 30. Isobel Armstrong, Language as Living Form in Nineteenth Century Poetry (Brighton, 1982), p. 47. 31. See the fine chapter on Matthew Arnold in J. Hillis Miller, The Disappearance of God (New York, 1965), pp. 212-69. 32. See, Armstrong, op. tit., p. 48. 33. A term used with effect by Stephen Prickett in the subtitle of his Origins of Narrative.

CHAPTER 4 HOLDERLIN AND HOLY SCRIPTURE

1. Martin Heidegger, What is Called Thinking?, trans. J. Glenn Gray (New York, 1968), p. 19. 2. Friedrich Holderlin, 'Patmos', in Poems and Fragments, trans. Michael Hamburger (London, 1994), p. 497 (Cited henceforth in the text as Hamburger.) 3. See further, Priscilla A. Hayden-Roy, 'A Foretaste of Heaven': Friedrich Holderlin in the Context of Wiirttemberg Pietism (Amsterdam, 1994), Chapter 2: 'The Context of Wiirttemberg Pietism', pp. 19-153. 4. Johann Albrecht Bengel, Gnomon of the New Testament (1742), in Peter C. Erb (ed.), Pietists: Selected Writings (New York, Ramsey, Toronto, 1983), p. 270; my emphasis. 5. See, Hayden-Roy, op. cit., p. 135. 6. Paul de Man, 'Heidegger's Exegesis of Holderlin', in Blindness and Insight: Essays in the Rhetoric of Contemporary Criticism, 2nd edn (Minneapolis, 1983), p. 250. 7. Martin Heidegger, Erlauterungen zu Holderlins Dichtung (3rd edn 1963), quoted in Gerald L. Bruns, Heidegger's Estrangements (Yale, 1981), p. 80. 8. De Man, op. cit., p. 252. 9. Freidrich Holderlin, 'As on a Holiday ... ', in Poems and Fragments, p. 395. 10. M. H. Abrams, Natural Supernaturalism (New York, 1973), p. 35. 11. In contrast to Holderlin's hymn we might recall the concluding lines of Shelley's Prometheus Unbound (1820): Neither to change, nor falter, nor repent; This, like thy glory, Titan, is to be 138 Notes Good, great and joyous, beautiful and free; This is alone Life, Joy, Empire, and Victory.

Holderlin is at once more radical, and more profoundly attached to the Scriptural tradition, closer to Coleridge than to Shelley. (See below.) 12. In a lecture given during the 450th anniversary of the Reformation in Wiirttemberg, Oswald Bayer quotes these lines as an illustration of a Protestant tradition in which the study of the Bible united pietas with eruditio. But he significantly omitted the last phrase of Holderlin's poem. Bayer, 'Luthertum und Pietismus in Wuttemberg als Problem und Chance', in Friedrich Hotel (ed.), In Wahrheit und Freiheit: 450 Jahre Evangelisches Stift in Tubingen (Stuttgart, 1986), pp. 113-15. 13. E. S. Shaffer, 'Kubla Khan' and the Fall of Jerusalem (Cambridge, 1975) p. 145. 14. Holderlin, 'As on a holiday ...', Poems and Fragments, p. 395. 15. David Daiches, God and the Poets (Oxford, 1984), p. 49 writes of the post-Edenic condition in Paradise Lost. 'It is not the effortless peace of the Garden of Eden. It is something more interesting and testing.' See further below, note 25. 16. In contrast to Revelation 21:1: 'and there was no longer any sea.' 17. In 1796, Holderlin came to know Wilhelm Heinse, author of Ardinghello, a novel which much influenced his views on ancient Greece with its insistence on what Nietzsche would describe as the 'Dionysian' in culture. 18. For an interesting discussion of the influence of The Bacchae on Christian methology, see Arthur Evans, The God of Ecstasy (New York, 1988), pp. 146-9. 19. See, Robert Detweiler, 'Torn by Desire: Sparagmos in Greek Tragedy and Recent Fiction', in David Jasper (ed.), Postmodernism, Literature and the Future of Theology (London, 1993), pp. 60-77. 20. See, Shaffer, op. cit., p. 177. 21. See further, Christopher Burdon, The Apocalypse in England: Revelation Unravelling, 1700-1834 (London, 1997), pp. 137-9. 22. John 15: 17: 'This is my commandment to you: love one another.' This verse is central to Holderlin's poem in which mutual love depends upon a unity in God, preserved in 'Scripture'. 23. The search for such a 'key7 to all mythologies is the deathly task of Casaubon in George Elio^s Middlemarch (1871-2). Early in the novel he undertakes to show the impressionable Dorothea Brooke 'that all the mythical systems or erratic mythical fragments in the world were corruptions of a tradition originally revealed. Having once mastered the true position and taken a firm footing there, the vast field of mythical constructions became intelligible ...' The Penguin English Library (Harmondsworth, 1965), p. 46. 24. Andrew Marvell, 'On Mr. Milton's Paradise Lost', lines 5-8 - see above, Chapter 1, n. 8. Harold Bloom, gripped by the anxiety of influence, expands Marvell's nervous insight into the whole history of Western literature and poetics in Ruin the Sacred Truths: Poetry and Notes 139 Belief from the Bible to the Present (Cambridge, Mass, and London, 1989). 25. David Daiches, op. cit., Chapter 2: 'Paradise Lost God Defended', pp. 26-49, p. 49, my emphasis. 26. William Blake, The Marriage of Heaven and Hell, Plates 5-6, in Complete Writings, ed. Geoffrey Keynes (Oxford, 1966), p. 150. 27. Thomas Weiskel, The Romantic Sublime (1976), quoted in Harold Bloom, op. cit., p. 117. 28. For a brilliant, extended discussion of the 'Dionysian frame of mind', see R. D. Stock, The Flutes of Dionysus (Lincoln, Nebr. and London, 1989), especially Chapter 7: 'The Coming of Prometheus: Romanticism', pp. 238-93. 29. See further Hans Frei, The Eclipse of Biblical Narrative (New Haven, Conn, and London, 1974), pp. 111-12. 30. See Thomas McFarland, Romanticism and the Forms of Ruin: Wordsworth, Coleridge, and Modalities of Fragmentation (Princeton, NJ, 1987). 31. See Paul de Man, op. tit., pp. 252-4. 32. Matthew Arnold, Literature and Dogma (1873), Chapter 1: 'Religion Given'. 33. The classic example of this is Derrida's reading of Rousseau in Of Grammatology. Trans. Gayatri Chakravorty Spirak (Baltimore, 1974).

CHAPTER 5 LIGHT AND DARKNESS: J.M. W.TURNER AND THE BIBLE

1. Murray Roston, Victorian Contexts: Literature and the Visual Arts (London, 1996), p. 27. 2. S. T. Coleridge, 'Limbo' (1817), in Poetical Works, ed. Ernest Hartley Coleridge (Oxford, 1969), p. 430. 3. William Hazlitt, review in The Champion, 12 May 1816. 4. Literary Gazette, 4 February 1837. The painting was first produced in 1828 and radically reworked for showing in 1837. 5. The phrase is from M. H. Abrams, Natural Supernaturalism: Tradition and Revolution in Romantic Literature (New York, 1973), pp. 32-7. 6. A term I have borrowed from Stephen Prickett, The Origins of Narrative: The Romantic Appropriation of the Bible (Cambridge, 1975). 7. Graham Reynolds, Turner (London, 1969), pp. 153-6. 8. John Ruskin, Modern Painters, quoted in Selected Writings, ed. Philip Davis (London, 1995), pp. 70-1,77. 9. See Friedrich Meinecke, Historicism: The Rise of a New Historical Outlook, trans. J. E. Anderson (London, 1972); E. S. Shaffer, 'Kubla Khan'and the Fall of Jerusalem (Cambridge, 1975). 10. See further G. B. Caird, The Revelation of St. John the Divine, Black's New Testament Commentaries (London, 1966), pp. 247-8. 11. William Blake, The Four Zoas, in Complete Writings, ed. Geoffrey Keynes (Oxford, 1966), pp. 338ff. 140 Notes 12. The Works of Ruskin, eds E. T. Cook and A. Wedderburn (London, 1903-12), vol. Ill, p. 254, footnote. 13. Though Jack Lindsay, J. M. W. Turner, His Life and Work (London, 1966), and Murray Roston, op. cit., would disagree. 14. See, J. D. Bullen (ed.), The Sun is God: Painting, Literature and Mythology in the Nineteenth Century (Oxford, 1989). 15. See, for example, Sheila M. Smith, 'Contemporary Politics and "The Eternal Word" in Turner's Undine and Angel standing in the Sun', Turner Studies, vol. V, no. 1 (1986), pp. 40-9; Graham Reynolds, op. cit., pp. 200-3. 16. Modern Painters, in Selected Writings, op. cit., p. 19. 17. Genesis 1:2. See Reynolds, op. cit., pp. 141-2, and Hazlitt, above, note 3. Also E. V. Rippingille, Art journal (1860), describing the public com• pletion of Turner's Burning of the Two Houses of Parliament in 1835: 'Indeed it was quite necessary to make the best of his time, as the picture when sent in was a mere dab of several colours, and "without form and void", like chaos before the creation' (p. 100). 18. A. J. Finberg, The Life ofj M. W. Turner (Oxford, 1939,1961). 19. See, R. H. Stephenson, Goethe's Conception of Knowledge and Science (Edinburgh, 1995), p. 49. 20. See further, Michael Bockemiihl, /. M. W. Turner, 1775-1851: The World of Light and Colour (Cologne, 1993), p. 84. 21. Quoted in ibid., p. 84. 22. Erich Auerbach, Mimesis, trans. Willard R. Trask (Princeton, NJ, 1968), p. 15. 23. Quoted in Reynolds, op. cit., p. 190, my emphasis. 24. Bockemiihl, op. cit., p. 88. 25. Ibid., pp. 92-3. 26. See Stephenson, op. cit., Chapter 5: 'Rewriting Nature: The Language of Science'. 27. Johann Wolfgang von Goethe, Theory of Colours, quoted in Bockemiihl, op. cit., p. 88. 28. Now in the British Museum. 29. Matthew Arnold, Literature and Dogma (1873), Chapter 1: 'Religion Given'. 30. See, for example, Pilate washing his hands (1830), Tate Gallery, London. 31. Thomas Carlyle, Sartor Resartus, in Complete Works The 'University' edition (New York, 1885), vol. I, p. 149. 32. Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak (Baltimore, Md. and London, 1976), p. 158. 33. See further Murray Roston, op. cit., pp. 31-2.1 lay less emphasis than Roston on the claims of the artist simply to 'play God'. In Turner, there are no such priorities, despite his games on the Varnishing Days at the Academy or British Institution when he would transform a few smudges on the canvas into a picture before the onlookers' eyes. 'Such a magician', wrote E. V. Rippingille, 'performing his incantations in public, was an object of interest and attraction': Art lournal (I860), p. 100. Notes 141 CHAPTER 6 WELTLITERATUR AND THE BIBLICAL CRITICS 1. Jan Gorak, The Making of the Modern Canon (London, 1991), pp. 57-8. 2. Johann Wolfgang Goethe, Faust, Part One (1808), trans. Philip Wayne (Harmondsworth, 1949), p. 71. 3. John Peter Eckermann, Conversations with Goethe (London, 1935), p. 165. 4. Johann Wolfgang von Goethe, Elective Affinities (1809), trans. R. J. Hollingdale (Harmondsworth, 1971), pp. 221-2. 5. Camille Paglia, Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (Harmondsworth, 1992), Chapter 9: 'Amazons, Mothers, Ghosts: Goethe to Gothic', p. 254. 6. S. T. Coleridge, Confessions of an Inquiring Spirit (London, 1840), p. 3. 7. For a useful, brief commentary on Confessions see Bernard M. G. Reardon, From Coleridge to Gore: A Century of Religious Thought in Britain (London, 1971), pp. 81-4. 8. S. T. Coleridge, Aids to Reflection, reprinted from the 4th edn (London, 1913), p. 66. 9. Goethe's Elective Affinities permeates nineteenth-century English fiction, perhaps most overtly, and surprisingly, in J. A. Froude's repe• tition of the drowning of the child in the lake, in his notorious novel of lost faith, The Nemesis of Faith (1849). 10. Henry Crabb Robinson on Books and their Writers, ed. E. J. Morley, 3 vols (London, 1938), vol. II, pp. 789-90: From his journal, 21 August 1859. See also Rosemary Ashton, The German Idea: Four English Writers and the Reception of German Thought, 1800-1860 (London, 1994), pp. 172-3. 'Miss Sewell' is Elizabeth Missing Sewell (1815-1906), a High Anglican and old acquaintance of Charlotte Yonge, not to be confused with the better-known Anna Sewell, the author of the children's classic Black Beauty (1877). 11. The George Eliot Letters, ed. Gordon S. Haight, 7 vols (London, 1954r-6), vol. II, p. 185. 12. S. T. Coleridge, Biographia Literaria (1817), eds James Engell and W. Jackson Bate, in Collected Works, vol. 7: I (Princeton, NJ, 1983), p. 201. 13. Matthew Arnold, 'Spinoza and the Bible' (1863), Essays in Criticism, First Series (London, 1969), p. 203. 14. Ibid., p. 200. 15. Ibid., p. 193. 16. Properly called Baruch Despinoza, he was expelled from the Synagogue in 1656. Refusing an offer from Heidelberg University of an academic career, Spinoza made his living grinding and polishing lenses. 17. Matthew Arnold, op. tit., p. 199. 18. See above pp. 41-2. 19. See Hans Frei, 'David Friedrich Strauss', in Ninian Smart, John Clayton, Patrick Sherry and Steven T. Katz (eds), Nineteenth Century Religious Thought in the West, vol. I (Cambridge, 1985), p. 221. 142 Notes 20. David Friedrich Strauss, The Life of lesus Critically Examined, trans. George Eliot (1846; London, 1973), p. 758. 21. See Rosemary Ashton, op. cit., pp. 151-2. 22. Stephen Neill, The Interpretation of the New Testament, 1861-1961 (Oxford, 1964), p. 17. 23. George Eliot, 'The Modern Hep! Hep! Hep!' The Impressions of Theophrastus Such XVIII (1879) 'To discern likeness amidst diversity, it is well known, does not require so fine a mental edge as the discern• ing of diversity amidst general sameness.' Essays, Warwick Edition (Edinburgh and London, 1901), p. 259. Compare John Ruskin on Turner and Romantic unity - Chapter 5, p. 70. 24. Karl Barth, Protestant Thought: From Rousseau to Ritschl, trans. Brian Cozens (New York, 1959), p. 366. 25. Basil Willey, Nineteenth-Century Studies: Coleridge to Matthew Arnold (Harmondsworth, 1964), p. 232. 26. Similarly, though in a quite different way, Stephen D. Moore writes today in a biblical critical mode which 'replies to the gospels in kind'. See his Mark and Luke in Poststructuralist Perspectives: lesus Begins to Write (New Haven, Conn., 1992). 27. F. W. Dillistone, C. H. Dodd: Interpreter of the New Testament (London, 1977), p. 242. 28. Strauss, op. cit., p. 107. 29. Ibid., p. 85. 30. Ibid. 31. Friedrich D. E. Schleiermacher, Hermeneutics: The Handwritten Manuscript, quoted in Kurt Mueller-Vollmer (ed.), The Hermeneutics Reader (Oxford, 1986), p. 83. 32. Strauss, op. cit., p. 757. 33. Ibid., p. 758. Page references to The Life oflesus are henceforth cited in the text. 34. See, especially, Owen Chadwick, The Secularization of the European Mind in the Nineteenth Century (Cambridge, 1975), Chapter 9: 'The Moral Nature of Man'. 35. See below, Chapter 8, p. 109, and Matthew Arnold, 'The Function of Criticism at the Present Time' (1864), in Essays in Criticism, op. cit., pp. 9-34. 36. The last of George Eliofs three Scenes of Clerical Life (1858). 37. See further, David Lodge, 'Introduction' to Scenes of Clerical Life (Harmondsworth, 1973), pp. 15ff. 38. S. T. Coleridge, The Statesman's Manual (1816), in Lay Sermons, ed. R. J. White, Collected Works, vol. 6 (Princeton, NJ, 1972), p. 30. 39. Compare Coleridge in Confessions of an Inquiring Spirit:'... in the Bible there is more that finds me than I have experienced in all other books put together; ... the words of the Bible find me at greater depths of my being; and ... whatever finds me brings with it an irresistible evi• dence of its having proceeded from the Holy Spirif (p. 13). The Bible is recognized as unique through its place within the wider canon of literature. There is a suggestion here also of what Cardinal Newman in The Grammar of Assent (1870) was to call the 'illative sense'. Notes 143 40. See, Robert Morgan, 'Ferdinand Christian Baur7, in Smart, Clayton, Sherry and Katz, op. tit., pp. 274ff. 41. Ibid., pp. 277-8. 42. Robert Morgan points out that Baur's relationship to Hegel, and to some extent Strauss, is analogous to the relationship nearer to our own time between Kasemann and his teacher Bultmann. Kasemann, like Baur, stresses the importance of continuity between the Christ of faith and the Jesus of history and the unique significance of the biblical record. The term 'founder of Christianity', with all its problems, looks forward to C. H. Dodd's 1970 book of the same title, which opens with the sentence: 'The Christian Church is one of the facts of our time which one may like or dislike, but which no intelligent observer of the contemporary science will wish to ignore': The Founder of Christianity (London, 1973), p. 13. 43. For further useful and accessible comments, see B. M. G. Reardon, Religion in the Age of Romanticism (Cambridge, 1985), Chapter 3: 'Hegel and Christianity'. 44. For a description of The Life of Jesus as a 'novel', see Peter C. Hodgson, 'Editor's Introduction' to The Life of Jesus Critically Examined (London, 1973), pp. xviii-xix. 45. Anthony Trollope, Clergymen of the Church of England (Leicester, 1974), 'The Clergymen who Subscribes for Colenso', pp. 128-9. 46. Myers also famously recorded his conversation with George Eliot in 1873 in the Garden of Trinity College, Cambridge which concludes, romantically: 'And when we stood at length and parted, amid that columnar circuit of the forest-trees, beneath the last twilight of star• less skies, I seemed to be gazing like Titus at Jerusalem, on vacant seats and empty halls, - on a sanctuary with no Presence to hallow it, and heaven left lonely of a God.' Quoted in Basil Willey, op. cit., p. 214. 47. Eliza Lynn Linton, The Autobiography of Christopher Kirkland (1885), quoted in Robert Lee Wolff, Gains and Losses: Novels of Faith and Doubt in Victorian England (London, 1977), p. 381. 48. See Rosa Luxemburg, Socialism and the Churches (1905), and Owen Chadwick, op. cit., pp. 84-5. 49. George Eliof s own phrase to describe the effects of Dorothea on the lives of those around her, at the end of Middlemarch (1871-2). 50. William Wordsworth, Tintern Abbey (1798), line 33. 51. Mrs Humphry Ward, Robert Elsmere (Nelson's Library, London, n. d.), pp. 575-^6, my emphasis. 52. Albert Schweitzer, The Quest of the Historical Jesus, trans. W. Montgomery, 2nd English edn (London, 1911), p. 401. 53. Luke 24: 28-9: 'and he made as if to continue his journey, but they pressed him: "Stay with us ... "' (New English Bible). 54. Jan Gorak, op. tit., p. 55. 55. Strauss, op. cit., pp. 40-1. 56. See above, note 43. 57. George Eliot, Scenes of Clerical Life, op. cit., p. 398. 144 Notes CHAPTER 7 MATTHEW ARNOLD: BETWEEN TWO WORLDS

1. Harold Bloom, The Western Canon (London, 1995), p. 203. 2. See, Rosemary Ashton, The German Idea: Four English Writers and the Reception of German Thought, 1800-1860 (London, 1994), p. 20. 3. Matthew Arnold, The Complete Prose Works, ed. R. H. Super (Ann Arbor, Mich., 1974), vol. 7, p. 504. See further, Ruth ap Roberts, The Biblical Web (Ann Arbor, Mich. 1994), pp. 140-1. 4. Matthew Arnold, op. cit., vol. 6, p. 138. See also, James C. Livingston, Matthew Arnold and Christianity (Columbia, SC, 1986), p. 52. 5. Friedrich D. E. Schleiermacher, Hermeneutics: The Handwritten Manuscripts, quoted in Kurt Mueller-Vollmer, (ed.), The Hermeneutics Reader (Oxford, 1986), p. 73:'... the task of hermeneutics is endless. The hermeneutic task moves constantly.' 6. See above, p. 3. 7. Raymond Williams, Culture and Society. 1780-1950 (1958; Harmondsworth, 1971), p. 136. Despite its obvious limitations, and lack of sympathy for Arnold's struggle with religion and the Bible, Williams's chapter on Arnold is still one of the best accounts of his understanding of 'culture'. 8. R. H. Super, 'Editor's Preface' to Matthew Arnold, God and the Bible, (Ann Arbor, Mich., 1970), p. vii. 9. Matthew Arnold, God and the Bible, Popular Edition (London, 1884), pp. 78-9. Citations henceforth in the text. 10. See further, James C. Livingston, op. cit., pp. 61ff. 11. See Robert Morgan with John Barton, Biblical Interpretation (Oxford, 1988), p. 214, and also above, p. 13. 12. See above, p. 90. 13. Once again, Arnold's emphasis on the Johannine literature is very reminiscent of the later Coleridge. 14. William Sanday, The Life of Christ in Recent Research (Oxford, 1907), p. 4. 15. Erich Auerbach, Mimesis. The Representation of Reality in Western Literature, trans. Willard R. Trask (Princeton, NJ, 1968), p. 23. For a more detailed discussion of Auerbach's essay 'Odysseus' Scar7, see above, pp. 64r-5. 16. Ray L. Hart, Unfinished Man and the Imagination (1965; Atlanta, Ga., 1985), p. 39. 17. Francis Close (1797-1882) was an Evangelical preacher in the tradi• tion of Charles Simeon, and Dean of Carlisle from 1856-81. His sermons and tracts were highly influential in their day. 18. See above, Introduction, p. 4. 19. S. T. Coleridge, Aids to Reflection (1825; London, 1913), p. 272. 20. See above, pp. 23-4. 21. See further John K. Riches, A Century of New Testament Study (Cambridge, 1993), pp. 2ff. 22. S. T. Coleridge, Biographia Literaria (1817), eds James Engell and W. Jackson Bate, in Collected Works vol. 7: II (Princeton, NJ, 1983), p. 6. Notes 145 23. See further Robert Morgan, 'Ferdinand Chrisian Baur', in Ninian Smart, John Clayton, Patrick Sherry and Steven T. Katz (eds), Nineteenth Century Religious Thought in the West, vol. I (Cambridge, 1985), p. 268. 24. See Stephen Prickett, Words and 'The Word' (Cambridge, 1986), p. 1. 25. Mark Pattison, Essays (1889). Quoted in Stephen Neill, The Interpretation of the New Testament, 1861-1961 (Oxford, 1964), p. 22. 26. Albert Schweitzer, The Quest of the Historical Jesus, trans. W. Montgomery (1906; London, 1936), p. 89. 27. See above, Chapter 5, p. 60. 28. Matthew Arnold, Literature and Dogma, Popular Edition (1883), ed. R. H. Super (Ann Arbor, Mich., 1968), p. 189. 29. Nathan A. Scott, Jr, The Poetics of Belief (Chapel Hill, NC and London, 1985), p. 51. Quotation from Matthew Arnold, 'Introduction' to The Hundred Greatest Men (London, 1879).

CHAPTER 8 THE DEATH AND REBIRTH OF RELIGIOUS LANGUAGE

1. Paul Ricoeur/Philosophy and Religious Language' (1974), reprinted in Figuring the Sacred: Religion, Narrative, and Imagination, ed. Mark I. Wallace (Minneapolis, 1995), p. 47. 2. See Kevin Lewis, 'The Impasse of Coleridge and the Way of Blake', in David Jasper (ed.), The Interpretation of Belief: Coleridge, Schleiermacher and Romanticism (London, 1986), pp. 225-34. 3. William Blake, Jerusalem (1804-20), Chapter 4: 'To the Christians', in Complete Writings, ed. Geoffrey Keynes (Oxford, 1966), pp. 716-17. 4. Northrop Frye, The Great Code: The Bible as Literature (London, 1982), p. xiii. 5. See M. H. Abrams, Natural Supernaturalism (New York, 1971). 6. See further, Hugh Honour, Romanticism (Harmondsworth, 1991), p. 282. 7. S. T. Coleridge, 'Dejection: An Ode' (1802), lines 37-8, in Poetical Works, ed. Ernest Hartley Coleridge (Oxford, 1969), p. 364. 8. S. T. Coleridge, The Statesman's Manual, Appendix C, ed. R. J. White, in Collected Works 6 (Princeton, 1972), p. 90. Throughout this work, Coleridge keeps returning to the theme of the 'fulness of God' - see also Ephesians 3:19, John 1:16,1 Timothy 1:14. 9. S. T. Coleridge, The Notebooks, vol. 4:1819-1826, eds Kathleen Coburn and Merton Christensen (London, 1990), p. 4755. 10. The support of such a claim Coleridge would describe as 'bibliolatry': Confessions of an Inquiring Spirit (London, 1840), Letter IV. 11. See above, p. 29, for his critical reading of Eichhorn's Introduction to the Old Testament. 12. E. S. Shaffer, 'Kubla Khan' and the Fall of Jerusalem (Cambridge, 1975), p. 32. 146 Notes 13. Blake, lerusalem, Chapter 1, Plate 10, in Complete Writings, p. 629. 14. Freidrich Schlegel, Gesprach uber die Poesie (1800) in Andreas Miiller (ed.), Kunstanschauung der Fruhromantik (Leipzig, 1931), pp. 184r-90. See also Abrams, op. cit., pp. 66-8. 15. Coleridge, Confessions of an Inquiring Spirit, op. cit., p. 3. 16. Abrams, op. cit., p. 67. 17. Thomas Carlyle, Sartor Resartus, Book One, Chapter 10, in Alan Shelston (ed.), Selected Writings (Harmondsworth, 1971), p. 102. For a discussion of the comparison between Sartor and The Pilgrim's Progress, see further Barry Quails, The Secular Pilgrims of Victorian Fiction (Cambridge, 1982) p. 28. Shekinah is a rabbinical term express• ing the glory of God's presence on earth. It has a dominant sense of brightness. 18. Discussed above, pp. 35-6. 19. Francis Jeffrey, 'Poems by George Crabbe', Edinburgh Review, vol. 12 (1808), p. 136. 20. Freidrich von Schiller, Dichter uber ihre Dichtungen, vol. 2, ed. Bodo Lecke (Munich, 1970), p. 129. 21. See, Stephen Prickett, Words and 'The Word', (Cambridge, 1986), p. 1. 22. Notebook (unpublished) 41, fo. 22. Quoted in Mary Ann Perkins, Coleridge's Philosophy (Oxford, 1994), p. 78. 23. Goethe, Essays on Art and Literature, ed. John Gearey, in Collected Works, vol. 3 (Princeton, NJ, 1994), pp. 95-9, from 'Christus nebst zwolf alt- und neutestamentlichen Figuern, den Bildhauern vorgeschlagen', published posthumously in 1832. The essay was prompted by the Danish sculptor Bertel Thorvalden's cycle Christ and the Twelve Apostles (Copenhagen Thorvaldsen Museum), of which Goethe saw reproductions. 24. Ibid., p. 96. 25. Goethe, 'Plato als Mitgenosse einer christlichen Offenbarung' (1797), pub. 1826, in Essays on Art and Literature, ed. John Gearey. Collected Works (Princeton, 1986), p. 202. 26. See above, note 20. 27. Novalis is the pseudonym for Friedrich Leopold von Hardenberg. Like Goethe he profoundly influenced Carlyle, who wrote an enthu• siastic essay on Novalis's work in the Foreign Review in 1829. 28. August Coelestin Jurst, quoted in Kristin Pfefferkorn, Novalis: A Romantic's Theory of Language and Poetry (New Haven, Conn, and London, 1988), p. 245. 29. Novalis, Fragmente aud den letzen Jahren 1799-1800, quoted in Lilian R. Furst, European Romanticism: A Self-Definition (London and New York, 1980), p. 134. 30. Priscilla Hayden-Roy, 'A Foretaste of Heaven': Friedrich Holderlin in the Context of Wiirttemberg Pietism (Amsterdam, 1994), pp. 202-3. 31. See E. S. Shaffer, op. cit., pp. 145ff. 32. See above, pp. 41-2. 33. Johannn Albrecht Bengel, Gnomon of the New Testament (1742), trans. Charlton T. Lewis and Marvin R. Vincent, repr. in. Peter C. Erb (ed.), The Pietists: Selected Writings (New York, 1993), p. 255, my emphasis. 34. See E. S. Shaffer, op. cit., p. 163. Notes 147 35. For a still useful discussion of Coleridge's legacy and his failure to found a 'school' of thought, see Charles Richard Sanders, Coleridge and the Broad Church Movement (New York, 1942). 36. Matthew Arnold, Essays in Criticism (London, 1964), pp. 37-8. 37. See, Jan Gorak, The Making of the Modern Canon (London, 1991) pp. 58-9. 38. Matthew Arnold, Literature and Dogma, Popular Edition (1883), ed. R. H. Super (Ann Arbor, Mich., 1968), p. 189. 39. Matthew Arnold, 'Heinrich Heine', Essays in Criticism (1863; London, 1964), p. 113. 40. Matthew Arnold, God and the Bible, Popular Edition (London, 1884), p. 235. 41. See further, Stephen Prickett, Romanticism and Religion (Cambridge, 1976), pp. 220-1. 42. W. David Shaw, The Lucid Veil: Poetic Truth in the Victorian Age (London, 1987), pp. 142r-3. 43. The point has been finely made by Nathan Scott in his book The Poetics of Belief (Chapel Hill, NC, 1985), p. 48: 'Most especially does Arnold consider it to be necessary to submit the Christian Scriptures to interpretation, since he takes it for granted that the primitive apos• tolic testimony is but a witness to the true Word - which is none other than the event of Jesus Christ ... So he assumes that cutting to the bone of Aberglaube, of the 'extra belief in which the apostolic testimony is embedded, is something that is implicitly warranted by the very logic of the Christian kerygma itself.' 44. Matthew Arnold, 'Isolation', line 4. 45. Matthew Arnold, Literature and Dogma, ed. James C. Livingston (New York, 1970), p. 39. 46. Jacques Derrida, 'Violence and Metaphysics: An Essay in the Thought of Emmanuel Levinas', in Writing and Difference, trans. Alan Bass (London, 1981), p. 79, quoting from Arnold, Culture and Anarchy (1869). 47. See Paul de Man, 'Heidegger's Exegesis of Holderlin', in Blindness and Insight, 2nd edn (Minneapolis, 1983), pp. 246-66. 48. Ibid., p. 263, my emphasis. 49. Jacques Derrida, Of Grammatology (1967), trans. Gayatri Chakravorty Spivak (Baltimore, Md. 1974), pp. 6-26. 50. See further The Postmodern Bible (New Haven, Conn, and London, 1995), pp. Iff. 51. See, Mary Anne Perkins, Coleridge's Philosophy (Oxford, 1994), p. 6. 52. By Jon Klancher, 'English Romanticism and Cultural Production', in The New Historicism, ed. Veeser H. Aram (New York and London, 1989), p. 86. 53. See further Christopher Burdon, The Apocalypse in England: Revelation Unravelling, 1700-1834 (London, 1997), Chapter 6: 'Rewriting Apocalypse: Shelley and Blake', pp. 174r-208. 54. I would not wish to underestimate in any way the importance of Blake. We should remember, for instance, his continuing influence on the American 'death of God' theologians like Thomas J. J. Altizer. See, Thomas Altizer and William Hamilton, Radical Theology and the 148 Notes Death of God (Harmondsworth, 1968), especially Altizer, 'William Blake and the Role of Myth in the Radical Christian Vision', pp. 169-88. However, Blake's uniqueness isolates him from the critical traditions of hermeneutics and reading in which Coleridge is so important. Blake, in his own way, consumes the Bible even as he is consumed by it. 55. Paul Ricoeur, The Symbolism of Evil, trans. Emerson Buchanan (New York, 1967), pp. 352,350. 56. Paul Ricoeur, quoted in Pamela Sue Anderson, Ricoeur and Kant (Atlanta, Ga., 1993), p. ix. 57. See Paul Ricoeur, Oneself as Another, trans., Kathleen Blamey (Chicago and London, 1992). 58. Coleridge, Confessions of an Inquiring Spirit, pp. 91-2.

CHAPTER 9 CONCLUSION: INTO THE TWENTIETH CENTURY

1. I borrow, of course, from the title of Stephen Prickett's book Words and 'The Word' (Cambridge, 1986). 2. Harold Bloom, The Western Canon: The Books and School of the Ages (London, 1995), p. 1. 3. Gabriel Josipovici comments in The Book of God (New Haven, Conn, and London, 1988), p. x: '... when I turned to it [the Bible], I found myself faced with two very striking things: the first was that this book, though supremely authoritative for Jews and Christians, did not, when one actually read it, appear anything like as authoritarian as iheAeneid or Paradise Lost. It seemed much quirkier, funnier, quieter than I expected. The second was that it contained narratives which seemed, even in translation, as I first read them, far fresher and more "modern" than any of the prize-winning novels rolling off the presses.' 4. 'The Canon, once we view it as the relation of an individual reader and writer to what has been preserved out of what has been written, and forget the canon as a list of books for required study, will be seen as identical with the literary Art of Memory, not with the religious sense of canon': Harold Bloom, op. cit., p. 17. See also Frances A. Yates, The Art of Memory (Harmondsworth, 1969). 5. T. S. Eliot, 'Religion and Literature' (1935), in Selected Essays, third edn (London, 1951), p. 390. 6. Harold Bloom, op. cit., p. 1. Henceforth page references will be cited in the text. 7. A view shared, increasingly, by Thomas J. J. Altizer in such works as The Genesis of God (Louisville, 1993) and Genesis and Apocalypse (Louisville, 1990), in the wake of his earlier 'discovery' of the death of God. Altizer, Bloom and Frye, in their very different ways, all begin with William Blake. 8. S. T. Coleridge, The Statesman's Manual (1816), in Lay Sermons, ed. R. J. White, in Collected Works, vol. 6 (Princeton, NJ, 1972), p. 29. Notes 149 9. William Blake, Complete Writings, ed. Geoffrey Keynes (Oxford, 1966), p. 480. 10. Thomas Carlyle, The Life oflohn Sterling (1851), in Selected Writings, ed. Alan Shelston (Harmondsworth, 1971), pp. 315-17. 11. Bloom's term to describe canonicity, which he derives in turn from Sigmund Freud. 12. Kavcov is defined in Liddell and Scott as any straight rod or bar designed to keep a thing straight. Originally it seems to have described the two rods at the back of a shield which both tauten it and allow it to be held. Later it is used to describe a carpenter's ruler. An English-Greek Lexicon, 5th edn (Oxford, 1864), p. 688. 13. Referring to his own lectures on Shakespeare, Coleridge described the canon of the Bible and the canon of Shakespeare as 'analogous'. Confessions of an Inquiring Spirit, (London, 1840), p. 26. See at length above, p. 17 14. See above, Chapter 2, pp. 17-18. 15. See above, Chapter 6, p. 77. 16. For the now standard account of the 'rise of English', see Terry Eagleton, Literary Theory: An Introduction (Oxford, 1983), pp. 17-53. 17. Frank Kermode, Forms of Attention (Chicago and London, 1985), p. 78. Quoted in Bloom, op. cit., p. 4. 18. S. T. Coleridge, Table Talk (1830), quoted in Coleridge on Shakespeare, ed. Terence Hawkes (Harmondsworth, 1969), p. 107. 19. Kermode, op. cit., p. 62. 20. See Camille Paglia, Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (Harmondsworth, 1992), pp. 253ff. 21. George Eliot, Middlemarch (1871-2; Harmondsworth, 1965), p. 896. See also above, Chapter 6, note 46. 22. The full prayer reads: 'Forasmuch as it hath pleased Almighty God of his great mercy to take into himself the soul of our dear brother here departed, we therefore commit his body to the ground; earth to earth, ashes to ashes, dust to dust; in sure and certain hope of the Resurrection to eternal life, through our Lord Jesus Christ; who shall change our vile body, that it may be like unto his glorious body, according to the mighty working, whereby he is able to subdue all things to himself: 'The Order for the Burial of the Dead', The Book of Common Prayer (1662). 23. See further, Michael Wheeler, Death and the Future Life in Victorian Literature and Theology (Cambridge, 1990), 'The Question of Biblical Authority', pp. 8ff. 24. Albert Schweitzer, The Quest of the Historical lesus, trans. W. Montgomery (1906; London, 1936), p. 401. 25. This term used to describe the Bible is from Margaret Atwood, The Handmaid's Tale (1985; London, 1987): 'The Bible is kept locked up, the way people once kept tea locked up, so the servants wouldn't steal it. It is an incendiary device: who knows what we'd make of it, if we ever got our hands on it?' (p. 98). 26. The Bible and Culture Collective, The Postmodern Bible (New Haven, Conn, and London, 1995), pp. 1-2. 150 Notes 27. See on this point the useful, if brief, comments on 'canonical criticism' in Robert Morgan with John Barton, Biblical Interpretation (Oxford, 1988), pp. 213-14. 28. I have written elsewhere at length on canonical criticism, and will therefore only continue to mention it briefly here. See my Readings in the Canon of Scripture (London and New York, 1995). See also above, Chapter 2, pp. 12-13. 29. See James A. Sanders, Canon and Community (Philadelphia, 1984), p. xv: 'Canon and community. They go together. Neither truly exists without the other. Enlightenment scholarship subsequent to the Reformation has so focused on original, historical meanings that it has very nearly decanonized the Bible.' 30. Ernest Barker, National Character (London, 1927). The subject of the lectures was defined as 'National Character and the Factors in its Formation'. 31. A similar suggestion regarding Bathsheba's literary inclinations, though in this case the target is the Davidic psalms, is made in Joseph Heller's novel God Knows (1984). 32. George Steiner, Real Presences. The Leslie Stephen Memorial Lecture (Cambridge, 1986), p. 15. 33. See, Thomas McFarland, Romanticism and the Forms of Ruin (Princeton, NJ, 1981). 34. S. T. Coleridge, Table Talk (31 March 1832), ed. Carl Woodring, in Collected Works vol. 14:1 (Princeton, NJ, 1990), pp. 272-3. 35. See further, Mark C. Taylor (ed.), Deconstruction in Context: Literature and Philosophy (Chicago and London, 1986), pp. 5-7. 36. Jacques Derrida, 'Economimesis', Diacritics, vol. 11 (1981), p. 9. 37. See Bloom, op. cit., p. 35, and above, note 4. 38. Mark 4:10-12. 39. S. T. Coleridge, Biographia Literaria (1817), eds James Engell and W. Jackson Bate, in Collected Works vol. 7: I (Princeton, NJ, 1983), p. 304. 40. See Bloom, op. cit., p. 212. 41. Revelation 10:9-10: 'So I went to the angel and asked him to give me the little scroll. He said to me, 'Take it, and eat it. It will turn your stomach sour, although in your mouth it will taste sweet as honey'. So I took the little scroll from the angel's hand and ate it, and in my mouth it did taste sweet as honey; but when I swallowed it my stomach turned sour.' See also Holderlin's 'demonic' realization of Revelation 21-22, above, p. 55. 42. Friedrich Holderlin, 'Patmos', in Poems and Fragments, trans. Michael Hamburger (London, 1994), p. 483. 43. Thomas J. J. Altizer, 'William Blake and the Role of Myth', in Thomas J. J. Altizer and William Hamilton, Radical Theology and the Death of God (Harmondsworth, 1968), p. 182. 44. William Blake, The Everlasting Gospel (circa 1818), in Complete Writings, ed. Geoffrey Keynes (Oxford, 1966), p. 748. Further Reading

This book has touched upon a series of subjects, each of which has its own vast secondary literature, and it would be neither fruitful nor practical to attempt to offer bibliographies adequate to each case. I have selected, there• fore, a short list of titles which will help the reader to pursue areas of inter• est and perhaps think further on the subject of the Bible and Romanticism than I have done, or been able to do, here. Full bibliographical details of all works referred to are given in the notes to each chapter.

GENERAL LITERATURE: THE RISE OF BIBLICAL CRITICISM

Abrams, M. H., Natural Supernaturalism: Tradition and Revolution in Romantic Literature (New York and London, 1971). Drury John, (ed.), Critics of the Bible, 1724-1873, Cambridge English Prose Texts (Cambridge, 1989). Frei, Hans W., The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics (New Haven, Conn, and London, 1974). Furst, Lilian A. (ed.), European Romanticism: Self-Definition (London and New York, 1980). Graf Reventlow, Henning, The Authority of the Bible and the Rise of the Modern World trans. John Bowden (London, 1984). Neill, Stephen, The Interpretation of the New Testament, 1861-1961 (Oxford, 1966). Prickett, Stephen, The Origins of Narrative: The Romantic Appropriation of the Bible (Cambridge, 1996). Prickett, Stephen, Romanticism and Religion: The Tradition of Coleridge and Wordsworth in the Victorian Church (Cambridge, 1976). Reardon, Bernard M. G., Religion in the Age of Romanticism (Cambridge, 1985). Shaffer, E. S., 'Kubla Khan'and The Fall oflerusalem: The Mythological School in Biblical Criticism and Secular Literature (Cambridge, 1975). Smart, Ninian, Clayton, John, Sherry, Patrick, and Katz, Steven T. (eds), Nineteenth Century Religious Thought in the West, 3 vols (Cambridge, 1985).

THE CANON: CANONICAL CRITICISM

Bloom, Harold, The Western Canon: The Books and School of the Ages (Harmondsworth, 1995). Gorak, Jan, The Making of the Modern Canon: Genesis and Crisis of a Literary Idea (London, 1991). Kermode, Frank, 'The Canon', in Frank Kermode and Robert Alter (eds), The Literary Guide to the Bible (London, 1987).

151 152 Futher Reading Kermode, Frank, Forms of Attention (Chicago and London, 1985). Jasper, David, Readings in the Canon of Scripture: Written for Our Learning (London, 1995). Josipovici, Gabriel, The Book of God: A Response to the Bible (New Haven, Conn, and London, 1988). Sanders, James A., Canon and Community: A Guide to Canonical Criticism (Philadelphia, 1984). Sanders, James A., From Sacred Story to Sacred Text: Canon as Paradigm (Philadelphia, 1987).

RELIGIOUS LANGUAGE

Martin Soskice, Janet, Metaphdor and Religious Language (Oxford, 1985). Porter, Stanley E., The Nature of Religious Language: A Colloquium, Roehampton Institute London Papers No. 1 (Sheffield, 1996). Prickett, Stephen, Words and 'The Word': Language, Poetics and Biblical Interpretation (Cambridge, 1986). Watson, J. R., Wordsworth's Vital Soul: The Sacred and Profane in Wordsworth's Poetry (London, 1982).

HOLDERLIN, TURNER, STRAUSS AND ARNOLD

Ashton, Rosemary, The German Idea: Four English Writers and the Reception of German Thought, 1800-1860 (Cambridge, 1980). Blockemuhl, Michael, J. M. W. Turner, 1775-1851: The World of Light and Colour (Cologne, 1993). Hayden-Roy, Priscilla A., 'A Foretaste of Heaven': Friedrich Holderlin in the Context of Wiirttemberg Pietism (Amsterdam and Atlanta, Ga., 1994). Hillis Miller, J. H., Illustration (London, 1992). Hodgson, Peter C, Introduction to Strauss's Life oflesus Critically Examined (London, 1973). Holderlin, Friedrich, Poems and Fragments, trans. Michael Hamburger, 3rd edn (London, 1994). Livingston, James C, Matthew Arnold and Christianity: His Religious Prose Writings (Columbia, SC, 1986). Omer, Mordechai, J. M. W. Turner and the Romantic Vision of the Holy Land and the Bible, McMullen Museum of Art, Boston College (Boston, Mass., 1996). Willey, Basil, Nineteenth Century Studies: Coleridge to Matthew Arnold (London, 1949). Index

Aberglaube, 99 Biographia Literaria (Coleridge), 30,109, Abhandlung vonfreier Untersuchnung des 128 Kanons (Semler), 14^-15,53 Blake, William, 18-20,24,52,61,89,100, Abrams, M. H., 5,45,103,113 103,112,113,117,118,119,129,130 Ahaz, King of Judah, 7 Blanc, Louis, 85 Aids to Reflection (Coleridge), 26,28,37, Bloom, Harold, 12,88,116,117-22, 74,90,94 129-30 Akenside, Mark, 58 Bockemuhl, Michael, 67 Also sprach Zarathustra (Nietzsche), 80 Boehme, Jakob, 24,42,49,76 Alternative Service Book, The, 134 Bohlendarff, Casimir Ulrich, 54 Ancient of Days, 51,54 Bonhoeffer, Dietrich, 92 Angel Standing in the Sun, The (Turner), Book of Common Prayer, 123 60-1,69,71,113 Book of God, The (Josipovici), 127 Angelus Silesius, 24 Book of], The (Bloom), 118 Answer to Job flung), 24 Bray, Charles, 74 Apocrypha, 19 Browning, Robert, 38 Armstrong, Isobel, 38 Bultmann, Rudolf, 14 Arnold, Matthew, 3,6,9-10,11,23-4,31, Bunyan, John, 104 37-9,55,70,75-7,81,84,85,88-99 Burke, Edmund, 71,89 Arnold, Thomas, 23-4,89 Athanasius, St, 2 Caine, Hall, 85 Athenaum Fragments (Schlegel), 53 Canon, 1-2,4,5-6,7,12-13,15,17,21, Atwood, Margaret, 149 39,42,44,50,51,52,53,60,62,63,64, Auerbach, Erich, 64-5,70,91-2 69,76,80-1,87,90-1,92-6,98,100-15, Augustine of Hippo, St, 7,8 116,119-30,148 Autobiography of Christopher Kirkland, TheCarlyle , Thomas, 11,33,57,63,70,71,73, (Linton), 85 74,80,85,88,98,104,119 VAvenir religieux des sociitis modernes Cervantes, 122 (Renan), 16 Chadwick, Owen, 131 Chateaubriand, Vicomte de, 101 Bacchae, The (Euripides), 48 Chaucer, Geoffrey, 122 Bacchus, 49 Childs, Brevard, 13,90,125 Ballanche, Pierre-Simon, 129 Christian Faith, The (Schleiermacher), 80 Barbauld, Laetitia, 127 Christian, The (Caine), 85 Barker, Ernest, 125 Cicero, 20,109,119 Barth, Karl, 77,82,120 Claude, Lorraine, 58 Bathsheba, 126 Clergymen of the Church of England Baumgarten, M., 53 (Trollope),84 Baur, Ferdinand Christian, 9,13,14,15, Close, Francis, 93 22-3,53,76,83-4,86,92,95-7,98 Colenso, Bishop, 84 Bayer, Oswald, 138 Coleridge, Samuel Taylor, 3,4,5,8,11, Beckford, William, 58 12,16-18,19,22,23,26-31,33-4,36-7, Bekenntnisse einer schbnen Seek (Goethe), 38,39,46,47,52-3,56,60,73-4,75,79, 18 81-2,84,85,87,88,89,90,93,94,96, Bengel, Johann Albrecht, 41-2,46,108 98,100-5,108,109,110-11,112,113, Berkeley, George, 28 114,115,118,119,121,124,125,127, Berlin, University of, 37,105 128,130 Bible Reading for Schools, A (Arnold), 89, Collins, Anthony, 6-7,14 93 'Colour Beginnings' (Turner), 62 Bibliolatry,23,117,145 Columbus (Rogers), 61 153 154 Index Columbus, Christopher, 46 Emmaus road, 48,86 Confessions of an Inquiring Spirit Empedocles on Etna (Arnold), 38-9 (Coleridge), 17-18,33-4,73,87,90, Essay, Supplementary to the Preface to 125,142 Lyrical Ballads (Wordsworth), 31-2 Constable, John, 64,65 'Essays on the Principles of Method' Corinthians, First Epistle to the, 108 (Coleridge), 16 Critique of Judgment (Kant), 127,128 Esther, Book of, 18 Critique of Pure Reason (Kant), 63 Ethics (Spinoza), 75 Cross on the Mountains, The (Friedrich), Euripides, 48 35,104 Eusebius, 93 Culture and Anarchy (Arnold), 89,97,112 Everlasting Gospel, The (Blake), 130 Cunningham, Valentine, 132 Exodus, Book of, 30,58 Ezekiel, 10 Daiches, David, 52,138 Ezekiel, Book of, 20,27-8,29,30,61,118 Danby, John, 58 Ezra, 19 Daniel, Book of, 18,51,54 Dann, Christian Adam, 42-3 Fallacies of Hope, The (Turner), 58,59,66 Dante, Alighieri, 57,109,122,130 Faust: Part One (Goethe), 25,72-3,76, Darwin, Charles, 68 122 Dasein, 43-4 Faust: Part Two (Goethe), 129 de Kooning, Willem, 62 Felix culpa, 52 de Man, Paul, 43,44,113 Festal Epistle (St Athanasius), 2 'Death of God' theology, 147-8 Feuerbach, Ludwig, 77 Defence of Poetry, A (Shelley), 30 Fichte, Johann Gottlieb, 30,36,63,80,98 'Dejection Ode' (Coleridge), 101 Fifth Plague of Egypt, The (Turner), 58,59, 'Der Lorbeer' (Holderlin), 108 68 Derrida, Jacques, 3,26,112-14,128,130 Fighting 'Temeraire', The (Turner), 59 Destruction of Sodom, The (Turner), 59 Finnegans Wake (Joyce), 118 Dionysus, 48,49,55 Flaxman, John, 19 Discourse of the Grounds and Reasons of theFonthil l Abbey, 58 Christian Religion (Collins), 7,14 Forms of Attention (Kermode), 121 Diversions ofPurley, The (Tooke), 28 Four Zoas, The (Blake), 61 Dodd, C. H., 142 Frankenstein (Mary Shelley), 11 Dover Beach (Arnold), 10,39,98,110,112, Frederick William IE, 105 116 Frei, Hans, 5 Dresden, 36 French Revolution, 8,11,15,20,57,120 Friedrich, Caspar David, 9,35,37,104, Eastlake, Charles Lock, 63 124 Ecclesiastical History (Eusebius), 93 Friend, The (Coleridge), 16 Eckermann, Johann Peter, 21,22,73 Frye, Northrop, 100,118 Eckhart, Meister, 24 Eclipse of Biblical Narrative, The (Frei), 5 Genie du Christianisme (Chateaubriand), 'Economimesis' (Derrida), 128 101 Edinburgh Review, 105 Gilkey, Langdon, 77-8,87 Eichhorn, Johann Gottfried, 7,12,13,28, Gnomon of the New Testament (Bengel), 29,30,53,60,102 42,108 Einleitung ins Alte Testament (Eichhorn), God and the Bible (Arnold), 77,84,90-1, 7,13,29,30 94-7,98,110,111 Elective Affinities (Goethe), 73, 74 Goethe, Johann Wolfgang, 3,6,8,9,11, Elijah, 20 18,20,21,22,25,33-5,37,40,57,63-4, Eliot, George (Marian Evans), 9,72, 66,67,68,69,72-5,76,85,86,88,89, 74r-5,76,79,81,86-7,88,123-4,128 90,96,106-7,109,110,112,113,118, Eliot, T.S., 13-14,117,125 119,123,124 Emerson, Ralph Waldo, 88 Gorak, Jan, 131 Index 155 Grammar of Assent, The (Newman), 24 Josipovici, Gabriel, 127,148 Great Code, The (Frye), 100-1,118 Joyce, James, 118 Judith and Holofernes, 61,71 Hamburger, Michael, 45-54 * Jung, Carl, 24 Hamlet (Shakespeare), 93,122 Hart, Ray L., 92 Kant, Immanuel, 4,8,11,30,36,63,69, Hayden-Roy, Priscilla, 47 77,80,81-2,101,102,104,109,110, Haywain, The (Constable), 65 113,114,127,128 Hazlitt, William, 21,57 Keats, John, 104 Hegel, Georg Wilhelm Friedrich, 11,22, Kermode, Frank, 121 23,41,53,77,80,81,82,83,84,95,96 King James Bible, 108,125 Heidegger, Martin, 3,9,29,41,43-4,51, Klemm, Jakob Friedrich, 42 55,113,136 Klopstock, Friedrich Gottlob, 107 Heine, Heinrich, 37 Kostlin, Nathanael Friedrich, 42 'Heimkunff (Holderlin), 43 'Kubla Khan' (Coleridge), 29,36,46,47, Helzensergiessungen eines kunstliebenden 52,53,104,109,119 Klosterbruders (Wackenroder), 36 Herder, Johann Gottfried, 37,60,96,103, Landgrave of Hamburg, 46 104 Lawrence, D. H., 5 Hesiod, 41,54 Leavis, F. R., 109 Hitler, Adolf, 43 Leben Jesu, Das (Strauss), 9,14,34,72, 'Holderlin and the Essence of Poetry' 75-84,86,120 (Heidegger), 43 Lectures on Dramatic Art and Literature Holderlin, Johann Friedrich, 3,8,9,13, (Schlegel), 16 15,16,20,22,40,41-55,56,70,86,104, Lectures on the Poetry of the Hebrews 105,107-9,110,112-13,118,124,125, (Lowth), 18-19 129 Lenox, James, 58 Holy Family (Turner), 59 Lessing, Gotthold Ephraim, 74-5,76,96, Homer, 20,58,59,64,78,81,91-2,109,122 124 Humboldt, Baron Wilhelm von, 37,105, Levinas, Emmanuel, 112 107 Lewes, G. H., 88 Hutchinson, Sara, 101 Life of Christ in Recent Research, The Hyperion (Holderlin), 15,104 (Sanday), 91 Hyperion (Keats), 104 Light and Colour (Goethe's Theory) - The Morning after the Deluge - Moses Imagination, 30,128 Writing the Book of Genesis (Turner), 21, Isaiah, 7,19,88 66-9 'Limbo' (Coleridge), 56 Jabes, Edmond, 130 'Lines Written Among the Euganean 'Janet's Repentance' (George Eliot), 74, Hills' (Shelley), 56 81,86 Linton, Eliza Lynn, 84r-85 Jeanrond, Werner G., 8 Literary Gazette, 57 Jeffrey, Francis, 105 Literary Influence of the Academies Jericho, 123 (Arnold), 109 Jerusalem (Blake), 19-20,103 Literature and Dogma (Arnold), 55,90, Jesus, 48,49,53,55,78,81,83,85,96,97, 91,97,110,112 111, 116,129 Lives of the Poets, The (Johnson), 6 Joachim of Fiore, 15 Longinus, 52 Job, Book of, 20,24 Lowth, Bishop Robert, 18 John Chrysostom, 7,104 Luke, Gospel of, 13,61,73 John the Baptist, 71,78 Luther, Martin, 46,53,102 John, Gospel of, 30,48,50,55,72-3,84, Luxemburg, Rosa, 85 95-6,98,116-17 Lyrical Ballads, The (Wordsworth and Johnson, Samuel, 6,32,43,124 Coleridge), 31,120 156 Index Marcion, 6,12 Paradise Lost (Milton), 47,52,56 Mark, Gospel of, 3,6,49 Parry, Sir Hubert, 134 Martin, John, 58,66 'Patmos' (Holderlin), 46-52,54,108,109 Marvell, Andrew, 6,52,131 Pattison, Mark, 97 Mary Magdalen, 105 Paul, St, 17,110 Mary, Blessed Virgin, 46 Pauline Epistles, 13,33,101 Matthew, Gospel of, 7,61 Pekah, King of Israel, 7 Maurice, F. D., 76,85 Pentecost, 48 Mazzini, Giuseppe, 85 Pentateuch, 67,123,126,129 Mephistopheles, 25 Peter, Second Epistle of, 93 Middlemarch (George Eliot), 123,138 Phanomenologie des Geistes, Die (Hegel), Mill on the Floss, The (George Eliot), 74 82 Mill,J.S.,36 Philo, 77 Milton (Blake), 20,118 'Pictures of Nothing and Very Like' Milton, John, 19,20,24,47,52,56,109, (Hazlitt), 21-2 122,124,130 Pilate Washing his Hands (Turner), 59 Mimesis (Auerbach), 64,91-2 Pilgrim's Progress, The (Bunyan), 125 Mimesis, 128 Plato, 20,106,119 Modern Painters (Ruskin), 59-60,61 Postmodern Bible, The, V2A Morgan, Robert, 83,84 Postmodernism, 10 Moses, 67,68,69,71 Poussin, Nicolas, 58 Mudford, William, 28 Prelude, The (Wordsworth), 38 Murray, John, 26 Prickett, Stephen, 4r-5,33 Myers, F. W., 85,86,141 Priestley, Joseph, 21 Myth, 14 Principles of Moral and Political Philosophy (Paley) Napoleonic Wars, 20 Process and Reality (Whitehead), 90 Nathan der Weise (Lessing), 74r-75 Prometheus Unbound (Shelley), 38,104, Natural Supernaturalism (Abrams), 5 137-8 Naturphilosophie, 103 Prometheus, 45 New Science, The (Vico), 118 Proverbs of Solomon, 41,54 Newman, John Henry, 24 Psalms, Book of, 18,20,49,87 Newton, Isaac, 9,21 Pusey, Edward Bouverie, 93 Nietzsche, Friedrich, 44-5,80,121 Noah, 106 Quest of the Historical Jesus, The Novalis, 30,75,88,105,107,129 (Schweitzer), 86,123 Nunc Dimittis, 73 Nurtingen, 42 Rabelais, Francois, 122 Ramdohr, Freiherr von, 35-6 Oetinger, Johann Albrecht, 41-2,49,76 Readings in the Canon of Scripture Of Grammatology (Derrida), 3,128 (Jasper), 4 'On the Imitation of the Painting and Regulus (Turner), 57,60,61,64 Sculpture of the Greeks' 'Religion and Literature' (T. S. Eliot), (Winckelmann), 12 13-19 Organic form, 16 Rembrandt van Ryn, 59 Origen, 7,77 Renan, Ernest, 16,23,70 Origins of Narrative (Prickett), 5 Revelation of St John, 4,29,42,46-52, Ovid, 20,119 54-5,60-1,102,108,113,127,150 Reventlow, Henning Graf, 6 Paglia, Camille, 73,122 Rezin, King of Syria, 7 Paley, William, 17,94 Ricoeur, Paul, 24,100,113-14,135 Pall Mall Gazette, 84 'Rime of the Ancient Mariner, The' Pantisocracy, 125 (Coleridge), 26,36,104,127 Papias, 93 Robert Elsmere (Mrs Ward), 83,85-6 Index 157 Robinson Crusoe (Defoe), 125 Southey, Robert, 125 Robinson, Henry Crabb, 31,74,87 Sparagmos, 48 Rogers, Samuel, 61 'Spinoza and the Bible' (Arnold), 91 Romans, Epistle to the, 93 Spinoza, Benedict de, 75, 76,80,86,91, Romanticism and Religion (Prickett), 5 121,127,142 Romerfrnef(Barth)82 Staffa: Fingal's Cave (Turner), 58 Roston, Murray, 141 Statesman's Manual, The (Coleridge), Rothko, Mark, 62 16-17,27-8,29,33,81-2,90,101-2,118 Rousseau, Jean-Jacques, 8,16,128 Steiner, George, 37,126,127 Ruskin, John, 59-60,61-2,70 Stothard, Thomas, 58 Strauss, David Friedrich, 3,9,14,22,34, Sacrifice of Isaac, 65 42,72,75-84,85,86,92,97,120,123, Sainte-Beuve, Charles Augustin, 109 125,128,136 Salome, 71 Super, R. H., 90 Samson and Delilah, 71 Swedenborg, Emanuel, 85 Sanday, William, 91 Sanders, James A., 12-13,90,125 Tannenbaum, Leslie, 18,19 Sartor Resartus (Carlyle), 57,70,104 Taylor, Charles, 20 Saussure, Ferdinand de, 22,26,39 Tennyson, Alfred, Lord, 38 Scenes of Clerical Life (George Eliot), 74 Theodicy, 24 Schelling, Friedrich Wilhelm Joseph 'Theology in Germany7 (Pattison), 97 von, 30,36,41,63,80,103 Thomas a Kempis, 85 Schiller, Friedrich von, 105 Thomson, James, 58 Schlegel, Auguste, 16 Thorwaldsen, Bertel, 77,146 Schlegel, Friedrich, 30,53,103 'Thought for an Oral Lecture on the Schleiermacher, Friedrich, 5,8,55,79, New Universal History' 80,81,82,84,89,97 (Winckelman), 11-12 Schweitzer, Albert, 14,23,86,97,123,133 Tieck, Ludwig, 36 Scott, Nathan A., 99,147 Tillich, Paul, 77,92 Sechzig Reden (Bengel), 42 'Tintern Abbey7 (Wordsworth), 32-3,34, 'Second Coming, The' (Yeats), 53,116 35,127 Semler, Johann Salomo, 5,13,14^-15,16, Titus Andronicus (Shakespeare), 93 18,52,76,86 'To Marguerite - Continued' (Arnold), Sewell, Elizabeth Missing, 142 39 Shade and Darkness - The Evening of Tolstoy, Lev Nikolaevich, 122 the Deluge (Turner), 21,66-9 Tooke, John Home, 28 Shadrach, Meshach and Abednego (Turner)Tractatus, Theologico-Politicus (Spinoza), 59 75 Shaffer, Elinor, 29,47,102-3 Tracy, David, 12 Shakespeare, William, 4,8,12,16,17-18, TroUope, Anthony, 84,86 20,29,46,57,81,93,109,119,121,122, True History of Joshua Davidson, The 130 (Linton), 85 Shaw, W.David, 111 Tubingen, 22,41-3,53,54,95,108 Shekinah, 146 Turner, J. M. W., 3,9,21-2,29,56-71,72, Shelley, Percy Bysshe, 30,38,56,104, 98,113,119,120,125,129 109,112,120,129 Shorter Oxford English Dictionary, 1 Usener, Hermann, 33 Snowstorm: Hannibal and his army crossing the Alps (Turner), 59 Vathek (Beckford), 58 Snowstorm: Steam-boat off a harbour's Vico, Giambattista, 118-20,127,129 mouth making signals in shallow water,'Violenc e and Metaphysics' (Derrida), and going by the lead (Turner), 65 112 Sorrows of Young Werther, The (Goethe), Virgil, 58,59,81,109 107 Voltaire, Francois-Marie Arouet, 75,85 158 Index Wackenroder, Wilhelm, 36,37 Willey, Basil, 77 Ward, Mrs Humphry, 83,85-6 Williams, Raymond, 89,98 Watson, J.R., 31 Winckelmann, Johann Joachim, 11-12, Weinsheimer, Joel, 12 21 Weltliteratur, 3,6,21,22,37,72r-87,88,97, Wordsworth, Dorothy, 33 103,104,105,110 Wordsworth, William, 8,31-3,34,35,37, Western Canon, The (Bloom), 12,118-22, 38,85,98,105,112 126 Work and Days (Hesiod), 41 Whitehead, Alfred North, 90 Wiirttemberg pietism, 41-2,47,105,109 'Wie wenn am Feiertage' (Holderlin), 43-6,53 Yeats, W.B., 53,55,116 Wilhelm Meister (Goethe), 18,34-5,73,74 Wilhelm Meisters Wanderjahie (Goethe), Zur Farbenlehre (Theory of colours) 33 (Goethe), 9,21-2,63-4,66,67