After pointing out the prosaic world depicted in the Quixote with subtle but sharp irony, González Echevarría analyzes the episode at Juan Palomeque’s inn, which may well be seen as a representation of the whole first part of the novel. The episodes at the inn are an instance of the social being subverted by erotic desire and they show the subconscious of literature.
González Echevarría starts out by commenting on what he calls the two overarching plots of the Quixote: the story about the writing of the novel, and the story about the mad hidalgo. The first is based upon several levels of narratives that distance Cervantes from his own creation.
González Echevarría continues from the end of his last lecture by referring to the self invention and self legitimation of Don Quixote, which is the most innovative aspect of the book. The main character is, as it is suggested in the famous first sentence of the book, beyond family and social determinisms, hence literature appears as a realm for wit and a capacity for invention, breaking with the previous literary tradition and with its predecessors.
Why does the Quixote have such common currency today? González Echevarría believes that the Quixote is about the effect that literature has on its readers and about the creation of literature. Its story does not belong to any previous tradition but it is a new story, and this act of invention by a fifty-year old man, Cervantes, is in itself part of modern literature.
The professor introduces himself and the course. He starts by explaining the reasons why Don Quixote is a masterpiece and its place and relevance in the history of Western literature. He then comments on the proper pronunciation of the word “Quixote” and the reasons for the mispronunciations in French and English. A full explanation of the real title of the work (El ingenioso hidalgo Don Quixote de la Mancha) follows, along with some key clarifications about the language of the book and a few basic notes on historical and cultural background.
How did a small group following an apocalyptic prophet in Palestine become Christianity - what is now called a “world religion”? This small movement saw many changes in the second, third, and fourth centuries, from the development of different sects, philosophical theologies, and martyrology, to the rise of monasticism, and finally to the ascension of Constantine to the throne and the Christian Roman Empire. It was not until the nineteenth century, however, that the term “world religion” came to be used and Christianity was categorized as such.
The Epistle of Jude can be dated to somewhere during post-apostolic Christianity and before the formation of the Canon. It refers to the apostles as representing a prior generation, yet it quotes from texts later excluded (perhaps, for example, by 2 Peter) from the Canon. The letters of Ignatius of Antioch contain evidence of a move toward the institutionalization of early Christianity. It mentions, for example, three different church offices: bishops, presbyters, and deacons. It also heavily emphasizes the authority held by those with these titles.
The Apocalypse of John showed an anti-Roman, politically revolutionary perspective. This is in contrast with Paul’s writing in Romans 13, which calls for submission to governmental authorities - although passages in 1 Corinthians may be said to contradict this. 2 Thessalonians, a pseudonymous letter, also preaches a politically conservative and accommodative message, as does 1 Peter. Interestingly, these letters do not discard or ignore apocalypticism but use it quite differently from the author of Revelation to further their message of political conservatism.
The Apocalypse, or the Revelation of John, shares many of the traits found in apocalyptic literature: it operates in dualisms–earthly events contrasted with heavenly ones, present time with the imminent future, and it calls for cultural and political resistance. Its structure is like a spiral, presenting cycle after cycle of building tension and reprieve, so that the reader who experiences the text also experiences crisis and then catharsis. Politically, Revelation equates Rome with Babylon and the empire as the domain of Satan.
The principles of interpreting the New Testament in this course assume a historical critical perspective. The historical critical method of interpreting a text privileges the intended meaning of the ancient author, the interpretation of a text’s original audience, the original language the text was written in, and the avoidance of anachronism. However, for most of the last two thousand years, this has not been the method of interpretation of the Bible. Pre-modern interpreters, such as Origen and Augustine, felt free to allegorize and use the text as they saw fit.
