The Scapegoat

FROM THE BESTSELLING AUTHOR OF REBECCA 'What a magnificent thriller this is' NEW YORK TIMES BOOK REVIEW 'She wrote exciting plots . . . a writer of fearless originality' GUARDIAN 'A good original novel, well tinged with nightmare' TIMES LITERARY SUPPLEMENT 'He turned and stared at me and I at him, and I realised, with a strange sense of shock and fear and nausea all combined, that his face and voice were known to me too well. I was looking at myself.' By chance, two men - one English, the other French - meet in a provincial railway station. Their resemblance is uncanny, and they spend the evening talking and drinking. It is not until John wakes the next morning that he realises his French companion has stolen his identity and disappeared. So John steps into the Frenchman's shoes, and faces a variety of perplexing roles - as owner of a chateau, director of a failing business, head of a fractious family, and master of nothing.

FROM THE BESTSELLING AUTHOR OF REBECCA 'What a magnificent thriller this is' NEW YORK TIMES BOOK REVIEW 'She wrote exciting plots . . . a writer of fearless originality' GUARDIAN 'A good original novel, well tinged with nightmare' TIMES LITERARY SUPPLEMENT 'He turned and stared at me and I at him, and I realised, with a strange sense of shock and fear and nausea all combined, that his face and voice were known to me too well. I was looking at myself.' By chance, two men - one English, the other French - meet in a provincial railway station. Their resemblance is uncanny, and they spend the evening talking and drinking. It is not until John wakes the next morning that he realises his French companion has stolen his identity and disappeared. So John steps into the Frenchman's shoes, and faces a variety of perplexing roles - as owner of a chateau, director of a failing business, head of a fractious family, and master of nothing.

Widely regarded as one of the most profound critics of our time, Rene Girard has pursued a powerful line of inquiry across the fields of the humanities and the social sciences. His theories, which the French press has termed "l'hypothese girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor-documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder. Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence-a demystification Girard now extends to mythology. Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.

Widely regarded as one of the most profound critics of our time, Rene Girard has pursued a powerful line of inquiry across the fields of the humanities and the social sciences. His theories, which the French press has termed "l'hypothese girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor-documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder. Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence-a demystification Girard now extends to mythology. Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.