认可《圣经》同样是为文学的经典,“两希文学”中的三段亲子献祭叙述可以作一比较。它们分别是《旧约》中亚伯拉罕的以撒献祭、耶弗他的独生女献祭,以及希腊悲剧中阿伽门农的伊菲革涅亚献祭母题。《旧约》的叙述极为简朴,似乎不带任何感情色彩,应是典型的历史记叙文体,即便悬念迭出,作者无意作铺陈圆释。荷马以降的希腊文学,则滔滔不绝张扬情感,多用修辞以释悬念。这一点埃里克·奥尔巴赫在其名著《模仿:西方文学中现实的再现》一书中,显然也给予了充分注意。但是文学性之于《圣经》叙事并非陌生物,它主要不在于各种修辞和虚构手段,而毋宁说在于它将修辞写成记实,将虚构记成历史的一种“历史性的虚构”。它或者不是诗的专利,但是恰恰是小说诞生之初的目标所向。要之,当诗的荣光随着浪漫时代的逝去消陨不见,或许终有一日,将可证明即便就纯粹文学的角度来看,《圣经》也可以比肩荷马史诗。 Recognition of the Bible is equally a classic of literature, and the comparison of the three patrimonial sacrificial narratives in Two Greek Literature can be compared. They are the Abraham Isaac sacrifice in the Old Testament, the eternal worship of Jephthah, and the Iphigenia sacrifice motif in Agamemnon in the Greek tragedy. The “Old Testament” narrative is extremely simple, it seems that without any emotional, it should be a typical historical narrative style, even if the suspense, the author does not intend to make a comprehensive explanation. Homer to reduce the Greek literature, then endless emotional publicity, the use of rhetoric to release suspense. It is clear that Eric Auerbach, in his famous book “Imitation: The Reality of Western Literature,” apparently also paid sufficient attention. However, the literary nature is not a stranger to the narrative in the Bible. It is mainly not based on various rhetorical devices and fictional devices, but rather on the fact that it writes rhetoric into account and records the fiction as a historic “ ”. It is either not a patented poem, but it is exactly where the goal of the novel was born. In conclusion, when the glory of poetry disappears with the passing away of a romantic era, perhaps one day will prove that even in purely literary terms, the Bible can be compared to Homer’s epic.