Night Thoughts
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Issues) and Begin with the Summer Issue
VOLUME 22 NUMBER 3 WINTER 1988/89 ■iiB ii ••▼•• w BLAKE/AN ILLUSTRATED QUARTERLY WINTER 1988/89 REVIEWS 103 William Blake, An Island in the Moon: A Facsimile of the Manuscript Introduced, Transcribed, and Annotated by Michael Phillips, reviewed by G. E. Bentley, Jr. 105 David Bindman, ed., William Blake's Illustrations to the Book of Job, and Colour Versions of William- Blake 's Book of job Designs from the Circle of John Linnell, reviewed by Martin Butlin AN ILLUSTRATED QUARTERLY VOLUME 22 NUMBER 3 WINTER 1988/89 DISCUSSION 110 An Island in the Moon CONTENTS Michael Phillips 80 Canterbury Revisited: The Blake-Cromek Controversy by Aileen Ward CONTRIBUTORS 93 The Shifting Characterization of Tharmas and Enion in Pages 3-7 of Blake's Vala or The FourZoas G. E. BENTLEY, JR., University of Toronto, will be at by John B. Pierce the Department of English, University of Hyderabad, India, through November 1988, and at the National Li• brary of Australia, Canberra, from January-April 1989. Blake Books Supplement is forthcoming. MARTIN BUTLIN is Keeper of the Historic British Col• lection at the Tate Gallery in London and author of The Paintings and Drawings of William Blake (Yale, 1981). MICHAEL PHILLIPS teaches English literature at Edinburgh University. A monograph on the creation in J rrfHRurtfr** fW^F *rWr i*# manuscript and "Illuminated Printing" of the Songs of Innocence and Songs ofExperience is to be published in 1989 by the College de France. JOHN B. PIERCE, Assistant Professor in English at the University of Toronto, is currently at work on the manu• script of The Four Zoas. -
“To Autumn” by William Blake (1783) William Blake (1757-1827) Was A
“To Autumn” by William Blake (1783) William Blake (1757-1827) was a British poet, painter, and engraver who lived and worked in London. His parents encouraged his art from a young age, but as that schooling became more expensive, he was then apprenticed to a master engraver. He spent a lot of time drawing Westminster Abbey and the gothic architecture and tombs affected Blake’s romantic sensibilities and imagination. In the early 1780’s Blake became acquainted with a “celebrated lady of fashion,” Harriet Matthew, whose home was a favorite meeting place for artists and musicians—this is where Blake began to recite his poetry and led to the publication of his first volume, Poetical Sketches, in which “To Autumn” was published (though only 50 copies were known to be in print). “To Autumn” is one in a set of four season poems by Blake, aptly including “To Winter,” “To Spring,” and “To Summer.” These seasonal invocations can be read alone, but Blake also intended them to interconnect. The cycle of the seasons is often interpreted as the cycle of rebirth and death, themes that apply to human nature as well. Each of the season songs can be read as Blake’s reference to the different stages of human life. “To Autumn” is not a particularly personal poem, but is significant in that it, along with the other seasonal songs, seems to correlate mythology that Blake created. The personas of the seasons can be read as counterparts to Blake’s spirits: Tharmas (most like spring), Orc (most like summer), Los (most like autumn), and Urizen (most like winter). -
Protective Pastoral: Innocence and Female Experience in William Blake's Songs and Christina Rossetti's Goblin Market June Sturrock
Colby Quarterly Volume 30 Article 4 Issue 2 June June 1994 Protective Pastoral: Innocence and Female Experience in William Blake's Songs and Christina Rossetti's Goblin Market June Sturrock Follow this and additional works at: http://digitalcommons.colby.edu/cq Recommended Citation Colby Quarterly, Volume 30, no.2, June 1994, p.98-108 This Article is brought to you for free and open access by Digital Commons @ Colby. It has been accepted for inclusion in Colby Quarterly by an authorized administrator of Digital Commons @ Colby. For more information, please contact [email protected]. Sturrock: Protective Pastoral: Innocence and Female Experience in William B Protective Pastoral: Innocence and Female Experience in William Blake's Songs and Christina Rossetti's Goblin Market by JlTNE STURROCK IIyEA, THOUGH I walk through the valley ofthe shadow ofdeath, I shall fear no evil, for thou art with me, thy rod and thy staffthey comfort me." The twenty-third psalm has been offered as comfort to the sick and the grieving for thousands ofyears now, with its image ofGod as the good shepherd and the soul beloved ofGod as the protected sheep. This psalm, and such equally well-known passages as Isaiah's "He shall feed his flock as a shepherd: he shall gather the lambs in his arms" (40. 11), together with the specifically Christian version: "I am the good shepherd" (John 10. 11, 14), have obviously affected the whole pastoral tradition in European literature. Among othereffects the conceptofGod as shepherd has allowed for development of the protective implications of classical pastoral. The pastoral idyll-as opposed to the pastoral elegy suggests a safe, rural world in that corruption, confusion and danger are placed elsewhere-in the city. -
Issues) and Begin (Cambridge UP, 1995), Has Recently Retired from Mcgill with the Summer Issue
AN ILLUSTRATED QUARTERLY VOLUME 31 NUMBER 1 SUMMER 1997 s-Sola/ce AN ILLUSTRATED QUARTERLY VOLUME 31 NUMBER 1 SUMMER 1997 CONTENTS Articles Angela Esterhammer, Creating States: Studies in the Performative Language of John Milton Blake, Wollstonecraft, and the and William Blake Inconsistency of Oothoon Reviewed by David L. Clark 24 by Wes Chapman 4 Andrew Lincoln, Spiritual History: A Reading of Not from Troy, But Jerusalem: Blake's William Blake's Vala, or The Four Zoas Canon Revision Reviewed by John B. Pierce 29 by R. Paul Yoder \7 20/20 Blake, written and directed by George Coates Lorenz Becher: An Artist in Berne, Reviewed by James McKusick 35 Switzerland by Lorenz Becher 22 Correction Reviews Deborah McCollister 39 Frank Vaughan, Again to the Life of Eternity: William Blake's Illustrations to the Poems of Newsletter Thomas Gray Tyger and ()//;<•/ Tales, Blake Society Web Site, Reviewed by Christopher Heppner 24 Blake Society Program for 1997 39 CONTRIBUTORS Morton D. Paley, Department of English, University of Cali• fornia, Berkeley CA 94720-1030 Email: [email protected] LORENZ BECHER lives and works in Berne, Switzerland as artist, English teacher, and househusband. G. E. Bentley, Jr., 246 MacPherson Avenue, Toronto, Ontario M4V 1A2. The University of Toronto declines to forward mail. WES CHAPMAN teaches in the Department of English at Illi• nois Wesleyan University. He has published a study of gen• Nelson Hilton, Department of English, University of Geor• der anxiety in Thomas Pynchon's Gravity's Rainbow and gia, Athens, GA 30602 has a hypertext fiction and a hypertext poem forthcoming Email: [email protected] from Eastgate Systems. -
Night Thoughts on Man and Nature in the Poetry Oj Eighteenth-Century America
Mental Nocturnes: Night Thoughts on Man and Nature in the Poetry oj Eighteenth-Century America IGHT BECAME A LITERARY TOPIC of the acutest interest during the early decades of the eighteenth century. Only at night did Nthe stars' lucent argument on behalf of a universal, providential order stand fully revealed. Yet night, too, was the period when imagination—sponsor of dreams, delusions, and fantasies—held sway. When the sun set the question arose as to whether reason or imagi- nation possessed the greater power. Would Newton's glorious truth be seen arrayed across the heavens? Or would the clouds of fancy obscure that glory with a melancholic gloom? British and British-American writers tested their mental dispositions in nocturnal verse to discover whether lucid reason or the more troublesome imagination would prevail. Some British writers— Thomas Parnell, Robert Blair, Bishop Porteus, Charles Emily—em- ployed the "night piece" to complain about man's inability to tran- scend his situation in "this world of sin and death."1 Others—James Thomson, John Gay, and David Mallet—sought to redeem night by viewing it as an essential component in nature's harmony.2 In America the "night piece" became a particularly important vehicle for ex- pressing a pessimistic view of the relation of man to nature. Four of the more ambitious works of colonial American belles lettres—James Ralph's Night (1728), Richard Lewis's "A Journey from Patapsco in Maryland to Annapolis, April 4, 1730," Thomas Godfrey, Jr.'s The The author wishes to thank the Citadel Development Foundation for its generous support of the research for this study. -
Introduction
Introduction The notes which follow are intended for study and revision of a selection of Blake's poems. About the poet William Blake was born on 28 November 1757, and died on 12 August 1827. He spent his life largely in London, save for the years 1800 to 1803, when he lived in a cottage at Felpham, near the seaside town of Bognor, in Sussex. In 1767 he began to attend Henry Pars's drawing school in the Strand. At the age of fifteen, Blake was apprenticed to an engraver, making plates from which pictures for books were printed. He later went to the Royal Academy, and at 22, he was employed as an engraver to a bookseller and publisher. When he was nearly 25, Blake married Catherine Bouchier. They had no children but were happily married for almost 45 years. In 1784, a year after he published his first volume of poems, Blake set up his own engraving business. Many of Blake's best poems are found in two collections: Songs of Innocence (1789) to which was added, in 1794, the Songs of Experience (unlike the earlier work, never published on its own). The complete 1794 collection was called Songs of Innocence and Experience Shewing the Two Contrary States of the Human Soul. Broadly speaking the collections look at human nature and society in optimistic and pessimistic terms, respectively - and Blake thinks that you need both sides to see the whole truth. Blake had very firm ideas about how his poems should appear. Although spelling was not as standardised in print as it is today, Blake was writing some time after the publication of Dr. -
William Carlos Williams' Indian Son(G)
The News from That Strange, Far Away Land: William Carlos Williams’ Indian Son(g) Graziano Krätli YALE UNIVERSITY 1. In his later years, William Carlos Williams entertained a long epistolary relationship with the Indian poet Srinivas Rayaprol (1925-98), one of a handful who contributed to the modernization of Indian poetry in English in the first few decades after the independence from British rule. The two met only once or twice, but their correspondence, started in the fall of 1949, when Rayaprol was a graduate student at Stanford University, continued long after his return to India, ending only a few years before Williams’ passing. Although Williams had many correspondents in his life, most of them more important and better known literary figures than Rayaprol, the young Indian from the southeastern state of Andhra Pradesh was one of the very few non-Americans and the only one from a postcolonial country with a long and glorious literary tradition of its own. More important, perhaps, their correspondence occurred in a decade – the 1950s – in which a younger generation of Indian poets writing in English was assimilating the lessons of Anglo-American Modernism while increasingly turning their attention away from Britain to America. Rayaprol, doubly advantaged by virtue of “being there” (i.e., in the Bay Area at the beginning of the San Francisco Renaissance) and by his mentoring relationship with Williams, was one of the very first to imbibe the new poetic idiom from its sources, and also one of the most persistent in trying to keep those sources alive and meaningful, to him if not to his fellow poets in India. -
Blake's Critique of Enlightenment Reason in the Four Zoas
Colby Quarterly Volume 19 Issue 4 December Article 3 December 1983 Blake's Critique of Enlightenment Reason in The Four Zoas Michael Ackland Follow this and additional works at: https://digitalcommons.colby.edu/cq Recommended Citation Colby Library Quarterly, Volume 19, no.4, December 1983, p.173-189 This Article is brought to you for free and open access by Digital Commons @ Colby. It has been accepted for inclusion in Colby Quarterly by an authorized editor of Digital Commons @ Colby. Ackland: Blake's Critique of Enlightenment Reason in The Four Zoas Blake's Critique of Enlightenment Reason in The Four Zoas by MICHAEL ACKLAND RIZEN is at once one of Blake's most easily recognizable characters U and one of his most elusive. Pictured often as a grey, stern, hover ing eminence, his wide-outspread arms suggest oppression, stultifica tion, and limitation. He is the cruel, jealous patriarch of this world, the Nobodaddy-boogey man-god evoked to quieten the child, to still the rabble, to repress the questing intellect. At other times in Blake's evolv ing mythology he is an inferior demiurge, responsible for this botched and fallen creation. In political terms, he can project the repressive, warmongering spirit of Pitt's England, or the collective forces of social tyranny. More fundamentally, he is a personal attribute: nobody's daddy because everyone creates him. As one possible derivation of his name suggests, he is "your horizon," or those impulses in each of us which, through their falsely assumed authority, limit all man's other capabilities. Yet Urizen can, at times, earn our grudging admiration. -
William Blake (1757-1827)
William Blake (1757-1827) Poet, Painter, & Printer A radical thinker (called insane by some) with a strong interest in religion, albeit not orthodox religion. • Published together in 1794. • The Songs of Experience are darker, and often echo the Songs of Innocence in contrast. For example, Songs of Innocence contains “The Lamb” & Songs of Experience includes “The Tyger.” • The work reflects the period’s interest in childhood, nostalgia, and transformation (going from one state of being to another). It also shows some attention to those suffering in the midst of the industrial revolution. THE TYGER Tyger Tyger, burning bright, In the forests of the night; What immortal hand or eye, Could frame thy fearful symmetry? In what distant deeps or skies Burnt the fire of thine eyes? On what wings dare he aspire? What the hand, dare sieze the fire? And what shoulder, & what art, Could twist the sinews of thy heart? And when thy heart began to beat, What dread hand? & what dread feet? What the hammer? what the chain, In what furnace was thy brain? What the anvil? what dread grasp, Dare its deadly terrors clasp! When the stars threw down their spears And water'd heaven with their tears: Did he smile his work to see? Did he who made the Lamb make thee? Tyger,Tyger burning bright, In the forests of the night: What immortal hand or eye, Dare frame thy fearful symmetry? A few thoughts Blake’s Tyger brings to mind: • People view things from their own perspective. • What people say (and how they say it) often says more about themselves than what they mean to say. -
Artist and Spectre: Divine Vision in the Earthly Work of William Blake
Artist and Spectre: Divine Vision in the Earthly Work of William Blake Robert Searway My first encounter with William Blake, best reading teachers available, a radical though perhaps not as magnificent as a fiery challenge to the reasoning mind, a training star descending to my foot (as Blake depicted ground for knowledge in as many areas as both his brother Robert’s and his own you are willing to open for yourself” (14). encounter with the poet Milton above), came Blake did, however, hope for understanding during my freshman year in college when my within his own lifetime. In an advertisement professor admitted he had not studied Blake for his last artistic exhibition, Blake implores extensively and did not fully understand him. the public: “those who have been told that my From that moment I was intrigued, and have Works are but an unscientific and irregular come to find that not understanding Blake has Eccentricity, a Madman’s Scrawls, I demand been and remains a common theme even of them to do me the justice to examine among English literature studies. Though he before they decide” (Complete Poetry 527- was considered mad and neglected artistically 528). Blake hoped to cultivate a new for much of his life, modern scholars have understanding of the human potential in begun to change his fortunes. Blake still has Imagination. He hoped to change perceptions something, even if only a fleeting confusing of reality, and believed in the power of art to vision, to offer in his art and idea of art. cultivate the minds of his audience. -
Eibeibunka 47
1 『英米文化』47, 1–12 (2017) ISSN: 0917–3536 The Unity of Contraries in William Blake’s World of Vegetation NAKAYAMA Fumi Abstract William Blake, English-romantic poet and copperplate engraving artist, often compares human to vegetable organism in his late prophetic books. This paper is an attempt to ana- lyze the unity of ‘contraries’ through the association between Blake’s world of vegetation and the Bible, especially, The Book of the Prophet Ezekiel. First, I trace the sources of inspi- ration for Blake in Celtic culture, Christianity and philosophy. And next, I discuss the unity of contraries into ‘the Poetic Genius’ as Blake’s dialectic in his world of vegetation. Around the time when Blake wrote “To the Muses” in his first work, Poetical Sketches, muses were the very existence of scholarship. But gradually his confidence in muses began to waver. Muses are the daughters of ‘Mnemosyne’ and so Blake regarded the works inspired by muses as not exactly a good art. For Blake, ‘the Poetic Genius’ is the most important existence. As for the common terms between Blake’s prophecy and The Book of Ezekiel, I deal with two specific examples, the analogy of human likened to vegetable and ‘four.’ Both also have the similar plot, the division and unity of the personified ‘Jerusalem,’ and the process in which Jerusalem went to ruin, and later it was rebuilt as a theocracy. 1. Introduction William Blake (1757–1827) is an English-romantic poet and copperplate engraving artist, and in his works, human is often compared to vegetable organism. This imagery is read par- ticularly in his late prophetic books, The Four Zoas (1795–1804), Milton (1804–08) and Jerusalem (1804–20). -
The Bravery of William Blake
ARTICLE The Bravery of William Blake David V. Erdman Blake/An Illustrated Quarterly, Volume 10, Issue 1, Summer 1976, pp. 27-31 27 DAVID V. ERDMAN The Bravery of William Blake William Blake was born in the middle of London By the time Blake was eighteen he had been eighteen years before the American Revolution. an engraver's apprentice for three years and had Precociously imaginative and an omnivorous reader, been assigned by his master, James Basire, to he was sent to no school but a school of drawing, assist in illustrating an antiquarian book of at ten. At fourteen he was apprenticed as an Sepulchral Monuments in Great Britain. Basire engraver. He had already begun writing the sent Blake into churches and churchyards but exquisite lyrics of Poetioal Sketches (privately especially among the tombs in Westminster Abbey printed in 1783), and it is evident that he had to draw careful copies of the brazen effigies of filled his mind and his mind's eye with the poetry kings and queens, warriors and bishops. From the and art of the Renaissance. Collecting prints of drawings line engravings were made under the the famous painters of the Continent, he was happy supervision of and doubtless with finishing later to say that "from Earliest Childhood" he had touches by Basire, who signed them. Blake's dwelt among the great spiritual artists: "I Saw & longing to make his own original inventions Knew immediately the difference between Rafael and (designs) and to have entire charge of their Rubens." etching and engraving was yery strong when it emerged in his adult years.