By Montserrat Madariaga

¿Cómo fue el proceso de conversión de Roberto Bolaño que lo llevó a ser un escritor? ¿Qué fue lo que vivió junto a los infrarrealistas en ciudad de México? ¿Hay una coherencia entre ese Bolaño veinteañero y el que escribe 2666, poco antes de morir? Este libro responde esas y otras preguntas sobre el origen y el contexto en el que se formó uno de los escritores insoslayables de los angeles literatura hispanoamericana de las últimas décadas. A partir de un viaje a l. a. ciudad mexicana y luego de entrevistarse con muchos compañeros de Bolaño de aquellos años, Montserrat Madariaga reconstruye un período primary en l. a. biografía del escritor, que sentó las bases de su novela más reconocida y, quizás, de toda su obra.

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Extra resources for Bolaño infra: 1975-1977: los años que inspiraron Los detectives salvajes

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In this work, the reign of Peter the Great is already viewed as a "golden age" of the past, nostalgically referred to by one of the harbingers of a new age in Russian literature. According to the Primary Chronicle, in 980, only eight years before his official conversion to Christianity, Prince Vladimir set up a group of pagan idols on a hill near his castle at Kiev. The gods represented were Perun, Khors, Dazhbog, Stribog, Simarigl, and Mokosh. Perun is further mentioned in the Graeco-Russian treaties reproduced in the chronicle (907, 945, 971), where it is said that the non-Christian Russians swore by Perun and by Veles, the god of cattle.

A notable feature of Slav paganism is the strong Iranian influence still to be found in terms like bog ("god"), meaning "giver of wealth"; vera ("faith"), coinciding with the Iranian word denoting choice between good and evil; and svyat ("holy"). The Russian word mir, meaning both "peace" and "peaceful community," is connected with the Iranian god Mithra. With the acceptance of Christianity, the old pagan beliefs were relegated to the periphery of old Russian culture, and the church began an endless struggle to eradicate the remnants of paganism.

In Cyprian's Life, Peter is depicted as the incarnation of 25 Cambridge Histories Online © Cambridge University Press, 2008 JOSTEIN B0RTNES fourteenth-century hesychasm in both its aspects, the mystical and the political. ] lifting his mind from these painted images to their archetypes. The saint's mystical theosis and the Orthodox theology of the Holy Icons are here described with a precision which itself testifies to Cyprian's hesychast background. By the same token, his account of Peter's career as a church leader is accompanied by a vision of the saint as the servant of the Holy Mother of God and her Son and Lord, the heavenly archetype of the hesychast bishop.

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