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William Blake's “The Little Vagabond” and Organized Religion
International Journal of English Literature and Social Sciences, 5(2) Mar-Apr 2020 |Available online: https://ijels.com/ William Blake’s “The Little Vagabond” and Organized Religion Sun Shuting English Department, North China Electric Power University, China Abstract—This article is an analysis of William Blake’s poem “The Little Vagabond” from the angle of Blake’s views on organized religion. The article identifies three main themes of the poem; happiness, the sacred and the profane and assesses the tension between them. The article assesses the tension between these three in the poem to show Blake’s criticism of organized religion, later developed in his prophetic books. The little vagabond unwittingly identifies a dichotomy of organized religion in its inability to combine happiness with the sacred. Its strictures against happiness make happiness profane. As happiness is exiled to only keep company with the profane, the boy innocently suggests making the sacred the profane. Blake develops these ideas in molding his character of Urizon, the cold lawgiver, father of stern and somber organized religion. Keywords— Christianity, organized religion, Songs of Innocence and Experience, The Little Vagabond, William Blake. I. INTRODUCTION of the poems also hint at the vulnerability of Innocence and “The Little Vagabond” is a William Blake poem of 1794. It the dangerous encroachment of the world of Experience on appears in his Songs of Innocence and Experience, a its simple joys. These poems are usually accompanied by compendium of two poetry anthologies. This book illustrations of bucolic harmony. Experience corresponds appeared in two phases. At first Songs of Innocence to the Fallen world of division and hostility, which arises in appeared in 1789 on its own with Blake illuminating and the rule-governed, cold world of scientific objectivity. -
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. -
The Architecture of Joseph Michael Gandy (1771-1843) and Sir John Soane (1753-1837): an Exploration Into the Masonic and Occult Imagination of the Late Enlightenment
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2003 The Architecture of Joseph Michael Gandy (1771-1843) and Sir John Soane (1753-1837): An Exploration Into the Masonic and Occult Imagination of the Late Enlightenment Terrance Gerard Galvin University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Architecture Commons, European History Commons, Social and Behavioral Sciences Commons, and the Theory and Criticism Commons Recommended Citation Galvin, Terrance Gerard, "The Architecture of Joseph Michael Gandy (1771-1843) and Sir John Soane (1753-1837): An Exploration Into the Masonic and Occult Imagination of the Late Enlightenment" (2003). Publicly Accessible Penn Dissertations. 996. https://repository.upenn.edu/edissertations/996 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/996 For more information, please contact [email protected]. The Architecture of Joseph Michael Gandy (1771-1843) and Sir John Soane (1753-1837): An Exploration Into the Masonic and Occult Imagination of the Late Enlightenment Abstract In examining select works of English architects Joseph Michael Gandy and Sir John Soane, this dissertation is intended to bring to light several important parallels between architectural theory and freemasonry during the late Enlightenment. Both architects developed architectural theories regarding the universal origins of architecture in an attempt to establish order as well as transcend the emerging historicism of the early nineteenth century. There are strong parallels between Soane's use of architectural narrative and his discussion of architectural 'model' in relation to Gandy's understanding of 'trans-historical' architecture. The primary textual sources discussed in this thesis include Soane's Lectures on Architecture, delivered at the Royal Academy from 1809 to 1836, and Gandy's unpublished treatise entitled the Art, Philosophy, and Science of Architecture, circa 1826. -
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). -
Inventory · Daniel Katz Gallery
John Linnell 1792 - 1882 The potato field - Isle of Wight Oil on Panel 28 by 35.7cm 1829 Signed and dated J.Linnell f./1829 Provenance: Purchased from the artist by Ralph Thomas, 1846. James Orrock Esq., 13 Bedford Square, London, by 1883. A.T. Hollingsworth Esq., by 1898. Exhibited: London, British Institution, 1830, n. 37 (30 gns) Glasgow, Glasgow Dilettanti Society, 1830, no. 40 (£37 10s) London, Royal Academy, Exhibition of works by the Old Masters and by deceased masters of the British School including a special selection from the works of John Linnell and Dante Gabriel Rossetti, Winter 1883, no. 108 (lent by James Orrock) Edinburgh, International Exhibition of Industry, Science & Art, 1886, n. 1453 (lent by James Orrock) Probably, Glasgow, Kelvingrove Park, International Exhibition of Science, Art and Industry, 1888, n. 47 as The Potato Harvest (lent by James Orrock) London, New Gallery, 1898, n. 204 (lent by A.T. Hollingsworth) London, Royal Academy, 1903, n. 104 (lent by A.T. Hollingsworth) 6 Hill Street London W1J 5NE Telephone 02074930688 | Email [email protected] | www.katz.art Signed and dated 1829 The Potato Field - Isle of Wight by John Linnell shows the sun as it starts to set across the rolling fields of the Isle of Wight. Small clouds pepper the sky and crows fly home to roost. The dark trees to the left begin to cast shadows and suggest the enveloping night which will soon follow. In the middle ground we see figures returning home and a man still industriously working the land. In the foreground, bent double on their knees, we see a group (possibly a family), of two young boys, two men, and a woman. -
William Blake 1 William Blake
William Blake 1 William Blake William Blake William Blake in a portrait by Thomas Phillips (1807) Born 28 November 1757 London, England Died 12 August 1827 (aged 69) London, England Occupation Poet, painter, printmaker Genres Visionary, poetry Literary Romanticism movement Notable work(s) Songs of Innocence and of Experience, The Marriage of Heaven and Hell, The Four Zoas, Jerusalem, Milton a Poem, And did those feet in ancient time Spouse(s) Catherine Blake (1782–1827) Signature William Blake (28 November 1757 – 12 August 1827) was an English poet, painter, and printmaker. Largely unrecognised during his lifetime, Blake is now considered a seminal figure in the history of the poetry and visual arts of the Romantic Age. His prophetic poetry has been said to form "what is in proportion to its merits the least read body of poetry in the English language".[1] His visual artistry led one contemporary art critic to proclaim him "far and away the greatest artist Britain has ever produced".[2] In 2002, Blake was placed at number 38 in the BBC's poll of the 100 Greatest Britons.[3] Although he lived in London his entire life except for three years spent in Felpham[4] he produced a diverse and symbolically rich corpus, which embraced the imagination as "the body of God",[5] or "Human existence itself".[6] Considered mad by contemporaries for his idiosyncratic views, Blake is held in high regard by later critics for his expressiveness and creativity, and for the philosophical and mystical undercurrents within his work. His paintings William Blake 2 and poetry have been characterised as part of the Romantic movement and "Pre-Romantic",[7] for its large appearance in the 18th century. -
Parody and Play in Blake's Composite
35 PARODY AND PLAY IN BLAKE’S COMPOSITE ART Michael Phillips Parody is a form of imitation that to achieve its effect must rely upon the reader or viewer recognising the original that is being imitated. For example, in satire, parody is used to create burlesque, a form of extended simile, that David Worcester has described in The Art of Satire, as follows: “Look here, upon this picture, and on this,” says the author. The reader looks first on one, then on the other, and decides for himself whether the mirrored image faithfully reproduces the object. Of course, in satire it does not do so, for the satirist secretly aims at exposing a discrepancy in the strongest possible light. Once he has exposed it, the fewer words the better, for his insistence on pointing the moral will rob the reader of his share in the game. Worcester continues: It is the reader’s part to supply knowledge of the model. He must hold up the model, and the author will furnish him with a distorted reflection of it. Herein lies the strength of burlesque, and its weakness. (42) Exactly. If the reader or viewer fails to recognize the model, there can be no game, and the point the author wished to make is lost. Worcester makes plain that in burlesque satire it is essential for the reader or viewer to recognize the model that is being distorted. Only then, to use Worcester’s metaphor, can the game begin. The further we explore the relationship between the model and its imitation, the more difficult it becomes to avoid it. -
William Blake's Role As English Prophet Michelle Lynn Jackson Southern Illinois University Carbondale
Southern Illinois University Carbondale OpenSIUC Honors Theses University Honors Program 5-2004 The oiceV of One Crying in a Wilderness of Error: William Blake's Role as English Prophet Michelle Lynn Jackson Southern Illinois University Carbondale Follow this and additional works at: http://opensiuc.lib.siu.edu/uhp_theses Recommended Citation Jackson, Michelle Lynn, "The oV ice of One Crying in a Wilderness of Error: William Blake's Role as English Prophet" (2004). Honors Theses. Paper 140. This Dissertation/Thesis is brought to you for free and open access by the University Honors Program at OpenSIUC. It has been accepted for inclusion in Honors Theses by an authorized administrator of OpenSIUC. For more information, please contact [email protected]. I I I The Voice of One Crying in a Wilderness of Brror: I William Blake's Role as Bnglish Prophet I I I I I Michelle L. Jackson I I I I I I I A thesis presented in fulfillment of the University Honors I Graduation Option at Southern Illinois University Carbondale May 7, 2004 I I I 1 I The Voice of One Crying in a Wilderness of Error: William Blake's Role as English Prophet I William Blake's radically revisionist perception of the I Bible led him to denounce orthodox religion. For Blake, the I ancient prophets were nothing less than masters of Poetic Genius and believed their unadulterated imaginative visions, not the I rigid rules of orthodoxy, to be the true source of religion. To I save the Poetic Genius conceptually from the abuse of established religion, Blake formulated his theory of Contraries, I which unites ftHeaven" and ftHell," human Reason and Energy. -
William Blake and the Vision of the Ancients
Colby Quarterly Volume 27 Issue 3 September Article 7 September 1991 Benediction of Metaphor at Colonus: William Blake and the Vision of the Ancients Margaret J. Downes Follow this and additional works at: https://digitalcommons.colby.edu/cq Recommended Citation Colby Quarterly, Volume 27, no.3, September 1991, p.174-183 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. Downes: Benediction of Metaphor at Colonus: William Blake and the Vision Benediction of Metaphor at Colonus: William Blake and the Vision of the Ancients by MARGARET J. DOWNES A LTHOUGH he is of two minds about the praiseworthiness of the ancient ..l\. Greeks, William Blake greatly admired the roots oftheir literature. "Let it here be Noted," he writes in "A Vision of the Last Judgment," "that the Greek Fables originated in Spiritual Mystery & Real Visions.... The Nature of my Work is Visionary or In1aginative; it is an Endeavour to Restore what the Ancients call'd the Golden Age" (K605).1 However, Blake does not tell us just which works of classical antiquity best evidence for him the sparks of those ancient fires of liberated imagination. Blake read Greek and Latin and con1ments, sometimes with praise and sometimes with disdain, on a number ofthe ancient authors-Homer, Aristotle, Euripides, Plato, andVirgil, for example. In general he admires theircapacityfor inspiration but rebukes them for perverting that divine quality in the service of war or tyranny, whether political or mental. -
Songs of Innocence Is a Publication of the Pennsylvania State University
This publication of William Blake’s Songs of Innocence is a publication of the Pennsylvania State University. This Portable Document file is furnished free and without any charge of any kind. Any person using this document file, for any purpose, and in any way does so at his or her own risk. Neither the Pennsylvania State University nor Jim Manis, Faculty Editor, nor anyone associated with the Pennsylvania State University assumes any responsibility for the material contained within the document or for the file as an electronic transmission, in any way. William Blake’s Songs of Innocence, the Pennsylvania State University, Jim Manis, Faculty Editor, Hazleton, PA 18201-1291 is a Portable Document File produced as part of an ongoing student publication project to bring classical works of literature, in English, to free and easy access of those wishing to make use of them, and as such is a part of the Pennsylvania State University’s Elec- tronic Classics Series. Cover design: Jim Manis; Cover art: William Blake Copyright © 1998 The Pennsylvania State University Songs of Innocence by William Blake Songs of Innocence was the first of Blake’s illuminated books published in 1789. The poems and artwork were reproduced by copperplate engraving and colored with washes by hand. In 1794 he expanded the book to in- clude Songs of Experience. Frontispiece 3 Songs of Innocence by William Blake Table of Contents 5 …Introduction 17 …A Dream 6 …The Shepherd The images contained 19 …The Little Girl Lost 7 …Infant Joy in this publication are 20 …The Little Girl Found 7 …On Another’s Sorrow copies of William 22 …The Little Boy Lost 8 …The School Boy Blakes originals for 22 …The Little Boy Found 10 …Holy Thursday his first publication. -
The Ambiguity of “Weeping” in William Blake's Poetry
Central Washington University ScholarWorks@CWU All Master's Theses Master's Theses 1968 The Ambiguity of “Weeping” in William Blake’s Poetry Audrey F. Lytle Central Washington University Follow this and additional works at: https://digitalcommons.cwu.edu/etd Part of the Liberal Studies Commons, and the Scholarship of Teaching and Learning Commons Recommended Citation Lytle, Audrey F., "The Ambiguity of “Weeping” in William Blake’s Poetry" (1968). All Master's Theses. 1026. https://digitalcommons.cwu.edu/etd/1026 This Thesis is brought to you for free and open access by the Master's Theses at ScholarWorks@CWU. It has been accepted for inclusion in All Master's Theses by an authorized administrator of ScholarWorks@CWU. For more information, please contact [email protected]. ~~ THE AMBIGUITY OF "WEEPING" IN WILLIAM BLAKE'S POETRY A Thesis Presented to the Graduate Faculty Central Washington State College In Partial Fulfillment of the Requirements for the Degree Master of Education by Audrey F. Lytle August, 1968 LD S77/3 I <j-Ci( I-. I>::>~ SPECIAL COLL£crtoN 172428 Library Central W ashingtoft State Conege Ellensburg, Washington APPROVED FOR THE GRADUATE FACULTY ________________________________ H. L. Anshutz, COMMITTEE CHAIRMAN _________________________________ Robert Benton _________________________________ John N. Terrey TABLE OF CONTENTS CHAPTER PAGE I. INTRODUCTION 1 Method 1 Review of the Literature 4 II. "WEEPING" IMAGERY IN SELECTED WORKS 10 The Marriage of Heaven and Hell 10 Songs of Innocence 11 --------The Book of Thel 21 Songs of Experience 22 Poems from the Pickering Manuscript 30 Jerusalem . 39 III. CONCLUSION 55 BIBLIOGRAPHY 57 APPENDIX 58 CHAPTER I INTRODUCTION I. -
Year 8 Spring Term English School Booklet
Module 2 Year 8: Romantic Poetry Songs of Innocence and Experience, William Blake Name: Teacher: 1 The Industrial Revolution Industrial An industrial system or product is one that He rejected all items made using industrial (adjective) uses machinery, usually on a large scale. methods. Natural Natural things exist or occur in nature and She appreciated the natural world when she left (adjective) are not made or caused by people. the chaos of London. William Blake lived from 28 November 1757 until 12 August 1827. At this time, Britain was undergoing huge change, mainly because of the growth of the British Empire and the start of the Industrial Revolution. The Industrial Revolution was a time when factories began to be built and the country changed forever. The countryside, natural and rural settings were particularly threatened and many people did not believe they were important anymore because they wanted the money and the jobs in the city. The population of Britain grew rapidly during this period, from around 5 million people in 1700 to nearly 9 million by 1801. Many people left the countryside to seek out new job opportunities in nearby towns and cities. Others arrived from further away: from rural areas in Ireland, Scotland and Wales, for example, and from across large areas of continental Europe. As cities expanded, they grew into centres of pollution and poverty. There were good things about the Industrial Revolution, but not for the average person – the rich factory owners and international traders began to make huge sums of money, and the gap between rich and poor began to widen as a result.