One aspect of the current revaluation of Victorian thought and literature is the examination of the crisis of religious faith, in which the proponents of doubt and denial took different directions: they became openly cynical and pessimistic; they turned from religion to an aesthetic substitute; or they concluded that since mankind could look only to itself for aid, the primary duties of the individual were to find a tenable creed for himself and to try to alleviate the lot of others. The movement from the agony of doubt to a serene, or at least calm, humanitarianism is the subject of this study. The discussion is limited to four novelists in whose work religious doubt and humanitarianism are overt and relatively consistent and in whose novels the intellectual thought of the day is translated into a form appealing to the middle-class reader. Their success is attested by contemporary criticism and by accounts of the sales of their books; although their work has had no permanent popularity, they were among the most discussed authors of their time.

A commonplace among Hardy critics is that as a young man Hardy lost his Christian faith and entered a serious religious disillusionment. The mainstream of Hardy criticism has followed the general consensus that Hardy suffered keenly as a result of this experience and looked back on Christianity with poignant nostalgia. If his view is not purely nostalgic, traditional criticism has insisted, then it seems at worst only ambivalent. The purpose of this dissertation is to argue that Hardy's attitude toward Christianity as revealed in his novels is not only not ambiguous, but, as a matter of fact, is specifically anti-Christian, often to the point of vehemence; that his treatment of various components of Christianity in his novels is aggressively anti-Christian; and that the feeling is so pronounced that the novels may be read as anti-Christian propagandistic tracts. This dissertation evaluates Hardy's cynical view of and attack on Christianity by examining his treatment of its symbols, such as its architecture, and its practitioners, both clergy and laity. Furthermore, since Hardy's attitude is shown not only in specific comments and particular situations but also in general tone, attention is directed toward the pervasive irony with which Hardy regards the entire panoply of …

The purpose of this study is to demonstrate George Eliot's literary indebtedness to the Bible by isolating, identifying, and analyzing her various uses of Scripture in her novels. This study is an attempt to demonstrate in some detail George Eliot's literary indebtedness to the Bible, to show that in the course of her fictional career she made virtually every possible use of the Bible. She at times presents Bibles themselves as significant objects, she refers to the Bible-reading habits of various characters, and she quotes, paraphrases, and alludes to the Bible. She employs biblical words, passages, narratives, characters and objects for purposes of scene-setting, symbolism, authorial commentary, characterization, and presentation and underscoring of basic themes. Sometimes she uses the Bible to achieve a serious tone; at other times, she uses it with humorous intent. Sometimes she sounds traditionally Judaeo-Christian and employs the Bible to exhort the reader in homiletic fashion, but just as often she uses biblical material to preach her own Victorian gospel. The purpose of this study is to isolate, identify, and critically analyze these various uses of the Bible which together produce the recurrent Biblical overtones so notable in the novels of George Eliot.

This investigation attempts to uncover a unity of both meaning and technique as reflected in eight of Katherine Anne Porter's best known and most characteristic stories-- "Old Mortality," "Noon Wine," "Pale Horse, Pale Rider," "Flowering Judas," "A Day's Work," "The Cracked Looking-Glass," "He," and "Holiday." An analysis of each story reveals that the core of Katherine Anne Porter's work is a "delicate balancing of rival considerations" specifically and deliberately designed to reveal to the reader the complexity and ambiguity of any situation or human relationship. The ambiguity within her stories is therefore deliberate. The final chapter, "The Open End and the Acceptance of Paradox," asserts that Katherine Anne Porter's technique is determined not by her classical conception of literary form, but by her philosophy of life.

Nathaniel Hawthorne's sketches, as distinguished from his tales, fall into three main types: the essay-sketch, the sketch-proper, and the vignette-sketch. A definition of these works includes a brief discussion of their inception, source, and development, and a study of the individual pieces as representative of types within each of the three main divisions. A consideration of the sketches from their inception through their final form reveals a great deal of the formative process of some of Hawthorne's ideas of literature and of the development of specific techniques to cope with his themes. A study of the sketches as a group and individually provides a clearer basis for a study of Hawthorne's other works.

This study was basically concerned with the effect of occupation on the folklore of the people of Graford, Texas. The people interviewed in that area of North Central Texas were divided into three major occupational groups: ranchers, farmers, and farmer-laborers. At least two members from each of the occupational groups were interviewed; and these interviews revealed that their folklore included folktales, superstitions-remedies, songs, and customs, The customs included household, recreation, school, and church customs. Each informant's folklore was recorded directly as it was related. Then the information was placed in the appropriate categories of folklore. Finally, an analysis of the folklore from the standpoint of the informants occupation was completed. The findings indicated that the various occupations did influence each informant's folklore.