Intertextualidad bíblica en los dramas históricos de Shakespeare

Intertextualidad
bíblica en los dramas
históricos de
Shakespeare
Luis J. Conejero-Magro
Universidad de Extremadura
[email protected]
Hamlin, Hannibal. (2013). The Bible in Shakespeare. Oxford:
Oxford University Press.
Marx, Steven (2000). Shakespeare and the Bible. Oxford and New
York: Oxford University Press.
Ritson, Joseph (1875). Fairy Tales, Legends and Romances
Illustrating Shakspeare and Other Early English Writers. London:
F. & K. Kerlslake.
Rolfe, William James (1904). Life of William Shakespeare.
London: Boston, D. Estes & Co.
Shaheen, Naseeb (1999). Biblical References in Shakespeare’s
Plays. Newark: University of Delaware Press; London: Associated
University Press.
Wordsworth, Charles (1864). Shakspeare’s Knowledge and Use of
the Bible, 4th edn, rev. London and Sydney: Eden, Remington &
Co Publishers.
“ministers of grace” (I, iv, 18)
“heavenly Guards!” (III, iv, 96-7)
“He maketh his angels spirits: and his ministers a flaming
fire” (Psalm 104:4)
“He healeth those that are broken in heart, and bindeth up their sores” (Psalm
147:3); “The sacrifices of God are a contrite spirit: a contrite and a broken heart,
O God, thou wilt not despise” (Psalm 51:17); and “Rebuke hath broken mine
heart, and I am full of heaviness, and I looked for some to have pity on me, but
there was none: and for comforters, but I found none” (Psalm 69:20)
“The Spirit of the Lord God is upon me, therefore hath the Lord anointed
me: he hath sent me to preach good tidings unto the poor, to bind up the
broken hearted, to preach liberty to the captives, and to them that are bound,
the opening of the prison” (Isaiah 61:1)
“The Spirit of the Lord is upon me, because he hath anointed me, that I
should preach the Gospel to the poor, he hath sent me, that I should heal the
broken hearted, that I should preach deliverance to the captives, and
recovering of sight to the blind, that I should set at liberty them that are
bruised” (Luke 4:18)
“Also to Adam [the Lord] said: ‘Because thou hast obeyed the
voice of thy wife, and has eaten of the tree, (whereof I
commanded thee, saying, Thou shalt not eat of it) cursed is the
earth for thy sake; in sorrow shalt thou eat of it all the days of thy
life. Thorns also and thistles shall it bring forth to thee; and thou
shalt eat the herb of the field; in the sweat of thy face shalt thou
eat bread, till thou return to the earth, for out of it wast thou
taken, because thou art dust, and to dust shalt thou
return’.” (Genesis 3:17-19 )
“… The undiscovered country from whose bourn
No traveller returns” (III, i, 79-80)
“Before I go and shall not return, even to the land of darkness and
shadow of death” (Job 10:21)
“…we defy augury; there’s a special providence in the fall of a sparrow.
If it be now, 'tis not to come; if it be not to come, it will be now; if it be
not now, yet it will come: the readiness is all. Since no man know
saught of what he leaves, what is 't to leave betimes? Let be.” (V, ii,
192-196). “Are not two sparrows sold for a farthing, and one of them shall not fall
on the ground without your Father?” (Matthew 10:29)
Craig, H. & Kinney A. F. (Eds) (2009). Shakespeare, Computers, and the Mystery of
Authorship. Cambridge: Cambridge University Press.
Fisch, H. (1999). The Biblical Presence in Shakespeare, Milton, and Blake: A Comparative
Study (Oxford: Clarendon Press.
Guttman, L. (1977). “What is not what in statistics?” The Statistician 26: 81-107.
Stockwell, P. (2002). Cognitive poetics: An introduction. London: Routledge.
Widdowson, H. (2008). “The Novel Features of Text. Corpus Analysis and Stylistics”. In
A. Gerbig, O. Mason (eds.) Language, People, Numbers: Corpus Linguistics and Society.
Amsterdam/New York: Rodopi, 293-304.
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