Notes
Introduction: Blake and his traditions
1. William Blake, 'Annotations to Aphorisms', p. 226; E596. John Casper Lavater, Aphorisms on Man, trans. ].H. Fuseli (London: ]. Johnson, 1788). I have consulted this edition, though not the copy owned by Blake. All citations of Lavater's text will be referred to by aphorism number rather than page number. The same holds true for citations of Blake's annotations of particu lar aphorisms when his remarks refer to a particular aphorism except in instances where Blake's comments appear on a blank page and following Erdman, I will refer to these by page number. Unless otherwise noted, all quotations from Blake's work are taken from David V. Erdman, The Complete Poetry and Prose o(Wil/iam Blake, rev. edn (London: Doubleday, 1988), hereafter 'E'. 2. Edward Larrissy, William Blake (Oxford: Blackwell, 1985), p. 36. 3. Northrop Frye, Fear(ul Symmetry (Princeton: Princeton University Press, 1947), p. 8; John Beer, Blake's Humanism (Manchester: Manchester University Press, 1968), p. 16; Michael Ferber, The Social Vision o( William Blake (Guildford: Princeton University Press, 1985), pp. 136-8; Tristanne Connolly, William Blake and the Body (Houndmills: Palgrave Macmillan, 2002), pp. 30-1, 42,62. 4. S.H. Clark, 'Blake's Milton as Empiricist Epic: "Weaving the Woof of Locke"', SiR, 36 (1997), pp. 457-82; Steve Clark, '''Labouring at the Resolute Anvil": Blake's Response to Locke', in Blake in the Nineties, ed. Steve Clark and David Worrall (London: Macmillan, 1999), pp. 133-52; and Wayne Glausser, Locke and Blake: A Conversation Across the Eighteenth Century (Gainesville: University Press of Florida, 1998). 5. Kathleen Raine, Blake and Tradition, 2 vols (Princeton: Princeton University Press, 1968); Desiree Hirst, Hidden Riches: Traditional Symbolism from the Renaissance to Blake (London: Eyre & Spottiswoode, 1964). 6. Jon Mee, Dangerous Enthusiasm: William Blake and the Culture o( Radicalism in the 1790s (Oxford: Clarendon Press, 1994); E.P. Thompson, Witness Against the Beast: William Blake and the Moral Law (Cambridge: Cambridge University Press, 1994). 7. Keri Davies, 'William Blake's Mother: A New Identification', Blake: An Illustrated Quarterly, 33 (1999), pp. 36-50; Marsha Keith Schuchard and Keri Davies, 'Recovering the Lost Moravian History of William Blake's Family', Blake: An Illustrated Quarterly, 38 (2004), pp. 36-43. 8. Steve Clark and David Worrall, eds, Blake in the Nineties (London: Macmillan, 1999); and Historicizing Blake (London: Macmillan, 1994). 9. Joseph Viscomi, Blake and the Idea o(the Book (Chichester: Princeton University Press, 1993), p. 289. Although in the appendix to this text, Viscomi lists 1794 and 1795 as the first printing of No Natural Religion and All Religions respect ively, he dates their composition to 1788 (pp. 187-97).
191 192 Notes
10. S. Foster Damon, A Blake Dictionary, rev. edn (London: University Press of New England, 1988), p. 243. 11. David Worrall, 'William Blake and Erasmus Darwin's Botanic Garden', Bulletin of the New York Public Library, 78 (1975), pp. 397-417.
1 Experiences of empiricism
1. 'Blake and the Mills of Induction', Blake Newsletter: An Illustrated Quarterly, 10 (1977), pp. 109-12 (p. 111). 2. James Hindmarsh, A New Dictionary of Correspondences, Representation, &c. or the Spiritual Signi(zcations of Words, Sentences, &c. As Used in the Sacred Scriptures ([London]: Robert Hindmarsh, 1794), p. 239. 3. Jean H. Hagstrum, 'William Blake Rejects the Enlightenment', in Critical Essays on William Blake, ed. Hazard Adams (Boston, MA: G.K. Hall, 1991), pp. 67-78 (p. 69). 4. For Locke's significance within a larger history of ideas, see Charles Taylor, Sources of the Self, pp. 164-77; Paul Ricoeur, Oneself as Another, trans. Kathleen Blarney (London: University of Chicago Press, 1992), pp. 125-7; Ian Hacking, 'Memory Sciences, Memory Politics', Tense Past: Cultural Essays in Trauma and Memory (London: Routledge, 1996), pp. 67-87 (pp. 80-1). 5. For the connection between Blake and Hume, I am indebted to White, who notes that both Blake and Hume were concerned 'that the new logic [of empiricism], like the old, triumphed by means of circular reasoning' (p. 110). 6. The authorship of the English 'translation' of Aphorisms is itself a matter of debate as the translator, Blake's friend Fuseli, took certain creative liberties with the text. Blake may well have been aware of Fuseli's inventiveness, though, as one who 'cannot concieve the Divinity of the [... ] Bible to consist either in who they were written by or at what time' (Annotations to Watson, p. 22; E618), Blake is likely to have regarded this as of little consequence. In any case, Blake addresses Lavater by name throughout his annotations, and following his lead I too will refer to Lavater as the work's author. For a detailed discussion of this matter, see Carol Louise Hall, Blake and Fuseli: A Study in the Transmission of Ideas (London and New York: Garland Publishing, 1985) and R.J. Shroyer's introduction to the Scholar's facsimile of Blake's copy of Aphorisms (Delmar, New York: Scholars' Facsimiles & Reprints, 1980). 7. Erdman links these comments with Johnson's imprisonment as part of his larger argument concerning Blake's fears about persecution for publication (Blake: Prophet Against Empire (Princeton: Princeton University Press, 1977; repr. London: Dover, 1991), pp. 301-2). While Erdman's suggestion that the withdrawal of The French Revolution entailed the 'withdrawal from any audience beyond a few uncritical or even uncomprehending friends' has been challenged by subsequent scholars, the suggestion that he was deeply affected by the persecutions of the 1790s seems undeniable (Prophet, p. 153). For recent re-evaluations of Blake's potential audience, see David Worrall, 'Blake and 1790s Plebeian Radical Culture', in Blake in the Nineties, ed. Steve Clark and David Worrall (London: Macmillan, 1999), pp. 194-211. 8. The Politics of Friendship, trans. George Collins (London: Verso, 1997), p. 72. Notes 193
9. The Gift of Death, trans. David Wills (London: University of Chicago Press, 1995), p. 41. 10. Peter Otto, Constructive Vision and Visionary Deconstruction: Los, Eternity, and the Productions of Time in the Later Poetry of William Blake (Oxford: Oxford University Press, 1991), pp. 4-19. 11. These topics have been discussed at length by Morris Eaves, William Blake's Theory of Art (New Jersey: Princeton University Press, 1982), pp. 152-3; Robert N. Essick, William Blake and the Language ofAdam (Oxford: Clarendon Press, 1989), pp. 189-94; Edward Larrissy, 'Spectral Imposition and Visionary Imposition: Printing and Repetition in Blake', in Blake in the Nineties, ed. Steve Clark and David Worrall (London: Macmillan, 1999), pp. 61-77 (pp. 63-4, 68-9); Joseph Viscomi, Blake and the Idea, pp. 42-4. 12. Nicholas M. Williams, Ideology and Utopia in the Poetry of William Blake (Cambridge: Cambridge University Press, 1998), p. 5. 13. For a detailed discussion of these issues, together with evidence of late eighteenth-century criticisms of Locke see Ferber, pp. 14-24. 14. Specters of Marx: The State of the Debt, the Work of Mourning, and the New International, trans. Peggy Kamuf, intro. Bernd Magnus and Stephen Cullenberg (London: Routledge, 1994), p. 136. 15. Much has already been written on Blake's concept of the spectre, and the following studies provide detailed discussions of the topic: Steve Vine, Blake's Poetry: Spectral Visions (London: Macmillan, 1993); Lorraine Clark, Blake, Kierkegaard, and the Spectre of Dialectic (Cambridge: Cambridge Univer sity Press, 1991); Nelson Hilton, Literal Imagination: Blake's Vision of Words (Berkeley: California University Press, 1983), pp. 147-72. To my knowledge, little has been written to date comparing Blake's spectre with that encountered in Specters of Marx, but see Colebrook below. 16. Claire Colebrook provides an informative and useful discussion of Blake, Derrida and the (Derridean) spectre, which discusses the conjuration and counter-conjuration characteristic of enlightenment and post-enlightenment thought ('The New Jerusalem and the New International', Parallax, 7 (2001), pp. 17-28). Colebrook's discussion differs in focus from the one presented here, though her readings converge with mine in a number of significant ways, as noted below. 17. Walter Benjamin, 'Theses on the Philosophy of History', in Illuminations, ed. and intro. Hannah Arendt, trans. Harry Zohn, repr. (New York: Schocken Books, 1969), pp. 253-64 (p. 256). 18. G.E. Bentley Jr., Blake Books (Oxford: Clarendon Press, 1977), p. 692. 19. An Essay Concerning Human Understanding, ed. Peter H. Nidditch (Oxford: Clarendon Press, 1975), §2.1.3-4. 20. Thomas R. Frosch, The Awakening of Albion: The Renovation of the Body in the Poetry of William Blake (London: Cornell University Press, 1974), pp. 26-7, 31. 21. Joseph Viscomi, 'In the Caves of Heaven and Hell: Swedenborg and Print making in Blake's Marriage', in Blake in the Nineties, ed. Steve Clark and David Worrall (London: Macmillan, 1999), pp. 27-60 (p. 44). 22. As instructed by aphorism 643, Blake has underlined the aphorisms that have 'affected [him] agreeably, and set a mark to such as left a sense of uneasiness' (E583). Following Erdman, Blake's underlining here, and throughout the marginalia, is indicated by the use of italics. 194 Notes
23. Benedict de Spinoza, Ethics, ed. and trans. Edwin Curley (London: Penguin, 1996), 3.P53.Dem. References to this text are to book number, proposition or definition number and either demonstration, corollary, scholium, or explanation. 24. Gilles Deleuze, Spinoza: Practical Philosophy, trans. Robert Hurley (San Francisco: City Light Books, 1988), p. 18. 25. Mary Lynn Johnson, 'Blake, Democritus, and the "Fluxions of the Atom": Some Contexts for Materialist Critiques', in Historicizing Blake, ed. Steve Clark and David Worrall (London: Macmillan, 1994), pp. 105-24. 26. Morton D. Paley, Energy and the Imagination: A Study of the Development of Blake's Thought (Oxford: Clarendon Press, 1970), pp. 8-9. 27. See also: Peter A. Schock, 'The Marriage of Heaven and Hell: Blake's Myth of Satan and its Cultural Matrix', ELH, 60 (1993), pp. 441-70 (pp. 443, 457-8); John Beer, 'Influence and Independence in Blake', in Interpreting Blake, ed. Michael Phillips (Cambridge: Cambridge University Press, 1978), pp. 196-261 (p.223). 28. For a detailed discussion of the difficulties in linking Priestley with Inflammable Gas, see Erdman, Prophet, p. 93n. 29. Rodney M. Baine and Mary R. Baine, 'Blake's Inflammable Gas', Blake Newsletter, 10 (1976), pp. 51-2 (p. 51); William Nicholson, An Introduction to Natural Philosophy, 2nd edn, 2 vols (London: J. Johnson, 1787), I, pp. 13-17. 30. Joseph Priestley, Disquisitions Relating to Matter and Spirit (London: J. Johnson, 1777), p. 49. 31. A History of the Corruptions of Christianity (London: British and Foreign Unitarian Association, 1871), p. 4. 32. Thomas Hobbes, Leviathan, ed. R. Tuck (Cambridge: Cambridge University Press [1751]1991), p. 309; see also Priestley, Corruptions, p. 54. 33. Glausser remarks that Blake 'can embrace Paine's politics more easily than his religion' (p. 8). Similarly, Worrall notes that whereas Visions demonstrates Painite ideals of liberalism and anti-colonialism, texts such as Urizen, All Religions and No Natural Religion demonstrate a disillusionment with Paine (David Worrall, 'Alternative Europes: Blake and London Print Subcultures', Blake, Nation and Empire (Tate Gallery Conference, 8-9 December 2000».
2 The tree of mystery
1. Edmund Burke, A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful, ed. James T. Boulton, rev. edn (London: Basil Blackwell, 1987), 2.3, pp. 58-9. 2. Edmund Burke, Reflections on the Revolution in France, ed. Conor Cruise O'Brien (Harmondsworth: Penguin, 1968; repr. 1987), p. 171; John C. Whale, 'Literal and Symbolic Representations: Burke, Paine and the French Revolution', History of European Ideas, 16 (1993), pp. 343-9. 3. Fairbanks suggests, during his apprenticeship to Basire, Blake would have encountered a testament to Burke's aristocratic lineage in the form of the monument to the 'Countess Dowager of Clanrickard', the inscription on which 'identifies [her] as the wife of "MICHAELL, [... ] the Head of the Antient and Noble Family of the BURKES'" (A. Harris Fairbanks, 'Blake, Notes 195
Burke, and the Clanrickard Monument', Blake: An Illustrated Quarterly, 31 (1997), pp. 76-81 (p. 76». 4. Susanna Jordan, 'Burke's Pain: The Authority of the Invisible in Burke's Philosophical Enquiry', Romanticism and Empirical Method (Conference Paper, Queen Mary College, University of London, 2-3 March 2001), March 3. 5. Emanuel Swedenborg, The Wisdom of Angels, Concerning Divine Love and Divine Wisdom, trans. [N. Tucker] (London: W. Chalklen, 1788). I have consulted Blake's copy of this text. References are to section numbers, not pages, for this text as well as for Swedenborg's Heaven and Hell, Divine Providence, and Conjugal Love. 6. Cf. Colebrook, pp. 20-1, 25-6. 7. Thompson links Volney directly to The Marriage, plate 11, suggesting that Blake could have come across extracts in Johnson's Analytical Review, pub lished in January 1792 (p. 201); however, given Viscomi's re-dating of the text to 1790 (Blake and the Idea, pp. 235-40), Blake's text precedes the English translations of Ruins. 8. Thomas Paine, The Age of Reason (New York: Prometheus Books, 1984), p. 181; Common Sense and Other Political Writings, ed. Nelson F. Adkins (Indianapolis: Bobbs-Merrill, 1953), p. 4. 9. William Shakespeare, Hamlet, ed. T.].B. Spencer (London: Penguin, 1980), 1.3.78-80. 10. Hartley's Theory of the Human Mind, ed. Joseph Priestley, 2nd edn (London: ]. Johnson, 1790). All references to Hartley refer to this edition. 11. Observations on Man, His Frame, His Duty, and His Expectations, 3 vols (London: [no pub.], 1744; repr.]. Johnson, 1791). 12. For an informative discussion of Cowper and Blake, together with reproductions of the engravings from Cowper's text, see Connolly, pp. 46-58. 13. Harald A. Kittel, 'The Book of Urizen and An Essay Concerning Human Under standing', in Interpreting Blake, ed. Michael Phillips (Cambridge: Cambridge University Press, 1978), pp. 111-44 (p. 120). 14. David Worrall, 'Introduction: Blake's Urizen Books', in William Blake: The Urizen Books (Italy: Princeton University Press/William Blake Trust, 1995), pp. 10, 12. 15. Such effects are, to be sure, anathemas to the democratic spirit of Priestley's work and Locke's. However, the ease with which combinations of religious humility and theories of moral education could be co-opted by conservative forces is aptly attested to by the preponderance of anti-levelling tracts published throughout the 1790s. A prime example of such pamphlets, as Erdman notes (Prophet, p. 274), is William Vincent's A Discourse, Addressed to the People of Great-Britain (London: [Hookham and Carpenter], 1792). Vincent, the Dean of Westminster, seeks to justify the existence of an impov erished class and promotes education as a form of charity that will teach the poor 'their duty' and thereby allow the wealthy to secure both their earthly possessions and their spiritual rewards. Through education, the poor will be deterred from vice and 'robbery might be removed from our streets, and plunder from our houses', whilst the robbers and thieves will have their soul's saved, certainly 'the most acceptable service you can render to God' (p. 17). 196 Notes
3 Right reason and 'Sense Supernaturall'
1. Lodowick Muggleton, A True Interpretation of all the Chief Texts [. . .J of the Revelation of st. John (London: the author, 1665; repr. [London(?)]: [no pub.]. 1746), p. v. 2. The Stranger from Paradise: A Biography of William Blake (London: Yale University Press, 2001), p. 463. 3. 'Signatura Rerum', in The Works ofJacob Behmen, The Teutonic Theosopher, ed. G. Ward and T. Langcake, trans. ]. Sparrow, ]. Ellistone, and H. Blunden 4 vols (London: M. Richardson, 1764-81); all quotations from Boehme's works come from this edition, unless otherwise stated. In addition to consulting this addition, I have also made use of Jacob Boehme, The Signature of all Things; of the Supersensual Life; of Heaven and Hell; Discourse Between Two Souls (London: M. Richardson, 1764-81; repr. [London]: Kessinger, 2004), which reprints volumes from the Ward and Langcake edition. The pagination between these collections is consistent. 4. Bryan Aubrey, Watchmen of Eternity: Blake's Debt to Jacob Boehme (London: University Press of America, 1986), pp. 51-2. 5. Marsha Keith Schuchard, 'Why Mrs. Blake Cried: Swedenborg, Blake and the Sexual Basis of Spiritual Vision', Esoterica, 2 (2000),
17. Edward Taylor, Jacob Behmen's Theosophik Philosophy Unfolded, ed. and abr. Edward Taylor (London: Tho[mas] Salusbury, 1691), p. 1. This edition was brought to my attention by Hirst's discussion in Hidden Riches, p. 91. 18. Viscomi argues that the order of plate production was as follows: 21-4, 12-13, 1-3, 5-6, 11, 6-10, 14, 15, 16-20, 25-7; Joseph Viscomi, 'The Evo lution of The Marriage of Heaven and Hell', Huntington Library Quarterly, 58 (1997), pp. 281-344 (p. 324). Viscomi is unable to provide a definite posi tion for plate 4 within this series, although he suggests that it appears to be associated with plates 14 and 15 (ibid., p. 333). 19. Robert F. Gleckner, 'Priestley and the Chameleon Angel in The Marriage of Heaven and Hell', Blake: An Illustrated Quarterly, 13 (1979), pp. 37-9. Priestley's description is from The History and Present State of Discoveries Relating to Vision, Light, and Colours. By reversing the order of the colour changes, Gleckner argues, Blake is suggesting the Angel's movement from 'malleability' to 'steely self-righteousness' (p. 38).
4 The opening eye
1. Richard Brothers, A Revealed Knowledge of the Prophecies & Times, 2 vols (London: [no pub.], 1794), I, p. 45. 2. An Account of the Doctrine, Manners, Liturgy, and Idiom of the Unitas Fratrum (London: [no pub.], 1749), p. 22. 3. See, for example, Corruptions, p. 2, where Priestley blames the doctrine of Christ as Logos on the impact of Platonism: 'That very system, indeed, which made Christ to have been the eternal reason, or Logos or the Father, did not, probably, exist in the time of the apostle John, but was introduced from the principles of Platonism afterwards'. Though Priestley seeks to reject the doctrine of Christ's divinity, prized so highly by the Moravians and others, his insistence on his humanity, his being made flesh and resurrected from the dead, stems from a similar impulse for the removal of priestly and political mystery even though his work perpetuates belief in the inaccessibility of an invisible deity. 4. The New-Jerusalem Magazine, 6 vols (London: the Society, 1790), I, p. 77. 5. Marsha Keith Schuchard and Keri Davies, 'Recovering the Lost Moravian History of William Blake's Family: Part II' (unpublished article, 2004), §55. This unpublished paper (hereafter referred to as Schuchard and Davies II) represents the second half of a two part piece, the first of which was published in Blake: An Illustrated Quarterly, 38 (2004) and is cited above. As the paper is in electronic form, T have opted to refer to paragraph numbers rather than page numbers; these begin at paragraph 25. 6. Schuchard and Davies are here drawing upon Craig Atwood, 'Blood, Sex, and Death: Life and Liturgy in Zinzendorf' (unpublished doctoral thesis, Princeton Theological Seminary, 1995), which unfortunately I have not had the oppor tunity to consult. 7. Emanuel Swedenborg, A Treatise Concerning Heaven and Hell, trans. [William Cookworth and Thomas Hartley], 2nd edn (London: R. Hindmarsh, 1784), §78. This is the edition annotated by Blake, although I have not had the opportunity to consult Blake's copy. 198 Notes
8. The Oxford Dictionary of the Christian Church, ed. F.L. Cross and E.A. Livingstone (London: Oxford University Press, 1988), p. 1327. 9. The Delights of Wisdom Respecting Conjugal Love. After Which Follow The Pleasures of Insanity Respecting Scortatory Love [no trans.] (London: London Universal Society for Promotion of the New Church, 1790), §27. This edition was published in serial form attached to each issue of The New Jerusalem Magazine. 10. Marsha Keith Schuchard, 'The Secret Masonic History of Blake's Swedenborg Society', Blake: An Illustrated Quarterly, 26 (1992), pp. 40-51 (p. 45). 11. Schuchard provides detailed accounts of the political allegiances and con flicts amongst London Swedenborgians, situating these within the historical context of late eighteenth-century Europe; see 'Blake and the Grand Masters (1791-4): Architects of Repression or Revolution?', in Blake in the Nineties, ed. Steve Clark and David Worrall (London: Macmillan, 1999), pp. 173-93; 'The Secret Masonic History' and 'Why Mrs. Blake Cried'. 12. Emanuel, Swedenborg, The Wisdom of Angels Concerning the Divine Providence, trans. [N. Tucker] (London: Hindmarsh [1790]), p. xviii; E609. I have consulted the edition owned by Blake, though I have not been able to access his copy. Bentley lists 1790 as the probable date of Blake's annotation (Blake Books, p. 697). 13. See the discussion in Chapter 5 below, which discusses in detail Blake's asso ciation of the understanding with God and experience, and of love with the affections and the divine influx. 14. Gholam Reza Sabri-Tabrizi, The 'Heaven' and 'Hell' of William Blake (London: Lawrence & Wishart, 1973), pp. 1-24; for the political affiliations of different Masonic lodges, see Schuchard, 'Blake and the Grand Masters', pp. 174-6. 15. The lack of a section number for this citation is due to the fact that this sentence is not part of the main body of text, but rather a heading that summarises the argument developed in sections 163-6. 16. The passage from Swedenborg reads:
With Respect to God, it is not possible that he can love and be recipro cally beloved by others, in whom there is any Thing infinite [... ]; for if there was any Thing infinite, [... ] then it would not be beloved by others, but it would love itself; for Infinite or the Divine is one; if this existed in others, it would be itself, and it would be essential Self Love, whereof not the least is possible in God; for this is totally opposite to the Divine Essence; wherefore it must exist in others, in whom there is nothing of the self-existent Divine: That it exists in the Beings created from the Divine will be seen below.
The difference between creatures being divine and being 'created from the Divine' is all important as the latter opinion, with which Blake takes issue, is based upon the assumption that the creation is in itself dead.
17. Notably, the potential for a rapid engagement with topical issues during the early 1790s seems to have been one of the benefits of the method of illuminated printing in general, prior to Blake's more expensive and time consuming experiments in colour-printing; see Worrall, 'Blake and 1790s Plebeian Radical Culture', p. 195. Notes 199
18. See Priestley's edition of Hartley pp. ix-xi, xvii, xxi, and xxvii; and my discussion above in Chapter 2. 19. For more on the shared significance of the figure or image in relation to thoughts on futurity, thought and experience in both Blake and Derrida, see Colebrook, pp. 23, 25-6. 20. The Illuminated Blake: William Blake's Complete Illuminated Works with a Plate by-Plate Commentary (London: Dover, 1992), p. 102. 21. Joseph Priestley, The Present State of Europe Compared with the Antient Prophecies (London:]. Johnson, 1794), p. 2. 22. Jon Mee, 'Is There an Antinomian in the House? William Blake and the After-Life of a Heresy', in Historicizing Blake, ed. Steve Clark and David Worrall (London: Macmillan, 1994), pp. 43-58 (p. 48).
5 The ark of God
1. The liminal status of this work can be extended beyond the level of content and can be applied to its position with Blake's corpus as a whole. Produced in 1793, For Children incorporates sketches from Blake's notebook as well as illustrations used in other works produced during the 1780s and '90s, including, The Marriage, the Book of Urizen and the Book of Los as well as illustrations to Blair's Grave and to Milton's Paradise Lost. The continued importance of the series is indicated by Blake's revision and reissue of the work, as For The Sexes: The Gates of Paradise, c. 1820 (Viscomi, Blake and the Idea, p. 264). While I have included references to the facsimiles and transcriptions in Erdman's Complete Works, the numbering of plates from For Children follows that used on the Blake Archive, which is from Bentley. 2. Frank M. Parisi, 'Emblems of Melancholy: For Children: The Gates of Paradise', in Interpreting Blake, ed. Michael Phillips (Cambridge: Cambridge University Press, 1978), pp. 70-110 (p. 75). 3. Erdman suggests the sibylline connection in his examination of the sketch of this emblem found in Blake's notebook (David V. Erdman and D.K. Moore, The Notebook of William Blake (Oxford: Oxford University Press, 1973), p. 21). 4. Worrall, who notes the connection between Eno and the figure on For Children plate 18, suggests that Eno occupies 'a transitional phase between primitive female bard and early priest' and thus 'is historically poised between true vision and the corruption of organized religion' ('The Book ofLos: The Designs', in William Blake: The Urizen Books (Italy: Princeton University Press/William Blake Trust, 1995), p. 202). 5. Robert Lowth, Isaiah: A New Translation, 2nd edn (London: ]. Dodsley and T. Cadell, 1779). 6. Viscomi notes that The Marriage was 'restructured' in copy G (printed in 1818), 'with the "memorable fancies" of plates 15 and 12-13 reversed, creating the sequence of plates 1-10, 11, 15, 14, 12-13, 16-27' (Blake and the Idea, p. 331); however, the plate order in earlier copies seems to have been consistent and when Blake printed The Marriage again in 1827 (copy I) it 'reverted to its original order' (ibid.). 200 Notes
7. Frye, for instance, argues:
Oothoon has 'plucked the flower' of imaginative experience and has entered the state of innocence. She cannot argue or rationalize, but she has passed through sense to imagination and can no longer be persuaded against her own direct knowledge that the world is one of uniform law. [... ]. She has learned that this life is a transfiguration of the sexual life of the natural world, and has nothing to do with the refined fantasies of spiritual eunuchs. But once this more abundant life gets loose in the natural world, it will destroy the present form of that world if it is not smothered, and another thing that Oothoon has learned is that there are plenty of people waiting to smother it. (pp. 239-40)
Ostriker provides a more optimistic reading of the text and an even more celebratory characterisation of its heroine. Describing Oothoon as 'a heroine unequalled in English poetry before or since', she writes:
Oothoon not only defines and defends her own sexuality [... ] and not only attacks patriarchal ideology root and branch, but outflanks everyone in her poem for intellectuality and spirituality, and is intellectual and spiritual precisely because she is erotic. (Alicia Ostriker, 'Desire Gratified and Ungratified: William Blake and Sexuality', in Critical Essays on William Blake, ed. Hazard Adams (Boston, MA: Hall, 1991), pp. 90-110 (p. 94))
Bruder similarly emphasises Oothoon's sensuality, rejecting 'the idea that she should be the passive object of male desire and instead claims the right to be the subject of her own libidinous inclination' (Helen P. Bruder, William Blake and the Daughters of Albion (London: Macmillan, 1997), p. 74). 8. Bruder notes that these 'activities in Leutha's vale have drawn a good deal of critical comment, with some writers arguing that it is a realm of sexual evasiveness and denial [... ], whilst others, though prepared to admit that she finds her sexuality here, argue that all Oothoon wants to do is give it away, as a gift to give pleasure to a man' (p. 75). In contrast, Bruder presents a convincing argument that Oothoon is embracing her own potential for sexual pleasure and, indeed, auto-eroticism (ibid.). 9. The points of uncertainty are marked by Erdman's typography, which I have omitted above for ease of reading. Erdman's original rendering of the prob lematic lines reads as follows, with the bracketed material representing conjecture: 'Man could ?never [have received] ?light from heaven ?without [aid of the] affections' (E602). 10. Saree Makdisi, Romantic Imperialism: Universal Empire and the Culture of Mod ernity (Cambridge: Cambridge University Press, 1998), pp. 171-2. 11. See Worrall, 'William Blake and Erasmus Darwin's Botanic Garden'. 12. For two informative discussions of The Fertilization, see Mee, Dangerous Enthusiasm, pp. 158-9; and, Beer, 'Blake, Coleridge, and Wordsworth: Some Cross-Currents and Parallels, 1789-1805', in William Blake: Essays in Honour of Sir Geoffrey Keynes, ed. Morton D. Paley and Michael Phillips (Oxford: Clarendon Press, 1973), pp. 231-59 (pp. 246-53). Notes 2Cn
13. Darwin's essay on the Portland Vase forms part of the 'Additional Notes' appended to the Economy of Vegetation, which were paginated separately. A similar set of notes were also appended to The Loves of the Plants, though there the pagination is continuous. All references are from the Scholar Press reprint of Johnson's 1791 edition (Menston: 1973), though I have also consulted the Woodstock Books facsimile of the 1789 edition of Loves (New York: 1991). 14. Although Botanic Garden was not published until 1791, this passage can also be found in proem of The Loves of the Plants (London:]. Johnson, 1789; repr. New York: Woodstock Books, 1991), p. v. 15. Indeed, the Moravians were subject to criticism from outside sources, seeking to foster hostility towards the group by means of publicising their allegedly immoral acts; see Schuchard, 'Why Mrs. Blake Cried', p. 49. 16. Cf. Politics, p. 65:
'Love' wants to possess. It wants the possessing. It is the possessing - cupidity itself (Habsucht); it always hopes for new property; and even the very Christian 'love of one's neighbour' - charity, perhaps - would reveal only a new lust in this fundamental drive.
17. The passage in question reads:
Daughters of Beulah! Muses who inspire the Poets Song Record the journey of immortal Milton thro' your Realms [... J Come into my hand By your mild power; descending down the Nerves of my right arm From out the Portals of my Brain [... J. (Milton, 2.1-7; E96)
Essick associates the 'Poets Song' with dictation and hearing, noting the movement from this oral/aural communication into the '''hand'' of the writer-etcher' (Blake and Language, p. 183). 18. Both the letters in question are from 1803, numbers 27 and 28 in Erdman's edition. The relevant lines read:
I have written this Poem from immediate Dictation twelve or some times twenty or thirty lines at a time without Premeditation & even against my Will. (E728-9) I hope [... J to speak to future generations by a Sublime Allegory which is now perfectly completed into a Grand Poem[.J I may praise it since I dare not pretend to be any other than the Secretary the Authors are in Eternity[.J (E730)
19. While Viscomi notes that All Religions was composed in 1788, the only extant copy that was printed by Blake and to which he assigns a date is copy A, printed in 1795. The Marriage, on the other hand, was reprinted on numerous occasions with copy D printed in 1795 (Blake and the Idea, pp. 187,376-9). 202 Notes
20. Some Thoughts Concerning Education: A New Edition (London: ]. & R. Tonson, 1779). Concerning Education was first published in 1690 and was reprinted throughout the eighteenth century. I have selected the 1779 edition primarily for its historical proximity to Blake. 21. I am thinking here primarily of the Innocence poem, whose power and insight resides in its sense of the subtle workings of a concept that, retro actively, can be identified as ideology. One of the most comprehensive and informative discussions of the poem in this context remains Larrissy's discussion of the poem in William Blake. 22. John Casper Lavater, Essays on Physiognomy, Designed to Promote the Knowledge and the Love of Mankind, trans. Henry Hunter, Vol. 1 (London: John Murray, 1789), p. 20. This work consists of three volumes with a complicated produc tion history and multiple title pages, each with differing publication details (Bentley, Blake Books, pp. 593-5). All of Blake's engravings, or at least all which have been signed by him, occur in Volume 1 (ibid., p. 594). This is the only volume that I have cited and my reference follows the publication details given on its title page. The edition I have used corresponds to 'A' in Bentley and is housed in the British Library. 23. George Cumberland, Thoughts on Outline, Sculpture, and the System that Guided the Ancient Artists in Composing Their Figures and Groupes (London: Robinson, 1796), pp. 47-8. 24. In a letter dated 23 December 1796, Blake writes:
I have lately had some pricks of conscience on account of not acknowledging your friendship to me [before] immediately on the reciet of your. beautiful book. [... ]. Go on Go on. such works as yours Nature & Providence the Eternal Parents demand from their children how few produce them in such perfection[.] (E700)
The depth and longevity of Blake's friendship with Cumberland is further attested by a recently discovered letter from Blake to Cumberland, posted in September 1800, which begins, 'To have obtained your friendship is better than to have sold ten thousand books' (Robert N. Essick and Morton D. Paley, '''Dear Generous Cumberland": A Newly Discovered Letter and Poem by William Blake', Blake: An Illustrated Quarterly, 32 (1998), pp. 4-13 (p. 4». The letter contains the first extant references in writing to Blake's upcoming move to Pelpham, but a large portion of it is devoted to Cumberland's projects (ibid., pp. 5, 10). Of particular significance to the idea of outline is the proposal for a national gallery to house plaster replicas of antique statues, which Blake mentions in this letter. Blake discusses this proposal in other letters to Cumberland (d. the letter of 2 July 1800; E7(6) and in the letter to the Monthly Magazine, which he attaches to the newly discovered letter. In the latter, Blake describes the use of such a gallery as 'To Correct & Determine Public Taste as well as to be Treasures of Study for Artists' ('A Newly Discovered Letter', p. 4). While the bearing this has on the idea of outline may seem unclear, Cumberland himself maintains that 'statue is all Outline' (Outline, p. 9) and thus the study of sculpture includes within it the study of outline. Indeed, while 'a fine simple Outline may possess grace, Notes 203
action, expression, character, and proportion', a statue is better 'as it contains all these qualities when varied a thousand ways; but, at the same time, we must acknowledge, that it costs infinitely more study and labour' (ibid., p. 33). The establishment of a national gallery of plaster casts, therefore, would provide an opportunity to study outline as embodied in the sculptures of great artists. 25. William Robson, Grammigraphia; Or the Grammar of Drawing (London: the author, 1794), p. 147. 26. Compare, for example, the description of 'Love' as 'the human form divine' in 'The Divine Image' from Innocence (1.11; E13) and 'the Human Form Divine' as 'Terror' concealed by the 'Secrecy' of 'the Human Dress' in the Experience poem ('A Divine Image', 11. 3-4; E32). 27. The term is Cumberland's; d. Outline, p. 44:
ladies, who have walked without harm with gentlemen through every Museum in Europe, and beheld all that Grecian Art, even when it was playful, could shew, teach their countrywomen [... J to examine [... J the antique statues.
6 The Sublime Act
1. Salman Rushdie, The Satanic Verses (London: Vintage, 1998), p. 318. 2. Percival Proctor and William Catieau, The Modern Dictionary of Arts and Sciences, 4 vols (London: the authors, 1774), IV. 3. In addition to Boehme's texts themselves, Blake would have encountered Boehme's idea of speech as an affective embodiment of thought through the medium of Swedenborg's Heaven and Hell, which Blake annotated in the same year as Aphorisms (Bentley, Blake Books, pp. 695-6). Unlike Boehme and Blake, however, Swedenborg does not attribute this affective power to human speech, but only to the speech of angels (d. Heaven and Hell, §234-44). 4. See Edward Larrissy, 'Postmodern Romanticisms', NASSR '99 (Conference Paper, Saint Mary's University, Halifax, Canada, 12-15 August 1999), August 14; and Edward Larrissy, 'When Was Blake?' (Inaugural Lecture, University of Leeds, 31 January 2(01). 5. There have been many excellent studies in this area. Three of the most recent, produced in the past eight years, are Williams' Ideology and Utopia, Makisi's Romantic Imperialism, and Bruder's Blake and the Daughters of Albion. Bibliography
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204 Bibliography 205
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--, 'Spectral Imposition and Visionary Imposition: Printing and Repetition in Blake', in Blake in the Nineties, ed. Steve Clark and David Worrall (London: Macmillan, 1999), pp. 61-77. --, 'When Was Illake?' (Inaugural Lecture, University of Leeds, 31 January 2(01). Lavater, John Casper, Aphorisms on Man, trans. ].H. Fuseli (London:]. Johnson, 1788). --, Essays on Physiognomy, Designed to Promote the Knowledge and the Love of Mankind, trans. Henry Hunter, Vol. 1 (London: John Murray, 1789). --, Aphorisms on Man: A Facsimile Reproduction of William Blake's Copy of the First English Edition, intro. R.]. Shroyer (Delmar, New York: Scholars' Facsimiles & Reprints, 1980). Locke, John, 'The Reasonableness of Christianity', The Works ofJohn Locke, 3rd edn, 3 vols (London: Arthur Bettesworth, 1727), II, pp. 473-541. --, Some Thoughts Concerning Education: A New Edition (London: ]. & R. Tonson, 1779). --, An Essay Concerning Human Understanding, ed. Peter H. Nidditch (Oxford: Clarendon Press, 1975). London Universal Society for Promotion of the New Church, The New Jerusalem Magazine, 6 vols (London: The Society, 1790). Lowth, Robert, Isaiah: A New Translation, 2nd edn (London: J. Dodsley and T. Cadell, 1779). Makdisi, Saree, Romantic Imperialism: Universal Empire and the Culture of Modernity (Cambridge: Cambridge University Press, 1998). Mee, Jon, Dangerous Enthusiasm: William Blake and the Culture of Radicalism in the 1790s (Oxford: Clarendon Press, 1994). --, 'Is There an Antinomian in the House? William Blake and the After-Life of a Heresy', in Historicizing Blake, ed. Steve Clark and David Worrall (London: Macmillan, 1994), pp. 43-58. Muggleton, Lodowick, The Acts of the Witnesses of the Spirit (London: [no pub.], 1699). --, A True Interpretation of all the Chief Texts [. . .J of the Revelation of St. John (London: the author, 1665; repr. [London(?)]: [no pub.], 1746). Nicholson, William, An Introduction to Natural Philosophy, 2nd edn, 2 vols (London: ]. Johnson, 1787). Ostriker, Alicia, 'Desire Gratified and Ungratified: William Blake and Sexuality', in Critical Essays on William Blake, ed. Hazard Adams (Boston, MA: Hall, 1991), pp.90-110. Otto, Peter, Constructive Vision and Visionary Deconstruction: Los, Eternity, and the Productions of Time in the Later Poetry of William Blake (Oxford: Oxford University Press, 1991). The Oxford Dictionary of the Christian Church, ed. F.L. Cross and E.A. Livingstone (London: Oxford University Press, 1988). The Oxford English Dictionary, 2nd edn (Oxford: Clarendon Press, 1989; repr. London: BCA, 1994). Paine, Thomas, Common Sense and Other Political Writings, ed. Nelson F. Adkins (Indianapolis: Bobbs-Merrill Company, 1953). --, The Age of Reason (New York: Prometheus Books, 1984). Paley, Morton D., Energy and the Imagination: A Study of the Development of Blake's Thought (Oxford: Clarendon Press, 1970). 208 Bibliography
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abstraction, 46-50, 53, 55, 57, 60, alterity, 17-18,45,48, SO, 67, 74, 64-5, 69, 80, 84, 91, 95, 109, 78,83-4,91, 116, 126, 130, 115, 118, 122, 132, 138-9, 141, 152, 154-6, 163-4, 173, 144, 151-2, 162, 164, 169, 177, 182, 184 171, 180, 182-3 see also other abyss, 53, 72-3, 76, 78, 94, 99, America: a Prophecy, 19,24, 116-17,143 129, 137 abyssal eye, 72-3, 91, 130 angels, 33, 48, 52, 79-82, 95, 97, 99, accident, I, 18,88, 104, 172-4, 100,105-7,109-10,112-21, 177, 180, 181, 185, 187, 189 125-7, 176, 183-4, 189-90, 203 action, 32,33,37,47,83, 122-3, 130, Annotations 170,175-6 to An Apology for the Bible by creative, 48, 92, ISS, 170, 183, 186 R. Watson, 11,47, 147, 179, divine/spiritual, 46, 69, 79, 87, 92, 188, 192 122, 133, 142, 176, 183 to Lavater's Aphorisms on Man, I, intellectual/mental, IS, 21, 22, 9, 15,33,56,116,121, 27-8, 46, 57, 67, 68, 88, 131-3, 142, 144, 159, 101, 112, 147, 157-8, 163, 166-81, 185-9, 191 165, 180, 188 to Swedenborg's Divine Love and oflovc, 103-4, 121-3, 180 Divine Wisdom, SO, 106, redeemed/redemptive, 12, 75-7, 86, 108-26, 145-6, 158, 161, 102, 107, 142, 156, 177, 188-9 166, 180, 185, 188-9 sensory/perceptive, 23, 62, 85, 88, to Swedenborg's Divine Providence, 92, 143, ISS, 165 106,108-26 sexual, 125, 132, 143, 153,200,201 to Swedenborg's Heaven and Hell, virtuous, I, 174-5 106, 108-26, 203 Adam Kadmon, 73 to The Works of Sir Joshua Reynolds, see also divine humanity; God 2, 4, 10, 23, 26 as a man anti-Semitism, 72, 179 aesthetics, 10, 22, 44, 140, 169, 182 antijacobinism, 16, 178 aetiology, 33, 47, 49, 68, 72 antinomianism, I, 5, 72, 75, 82, 99, affection/mental affect, 32, 34, 57-9, 102,129 120-3, 125, 145-7, 149, 154, 162, apocalypse, 11-13,32,36, lOS, 165, 176, 180-1, 189, 193, 198, 125, 127 200, 203 appearance, 15,29,31-2,67-8, see also divine love 74, 78, 83, 87, 101, 120, 121, Ahania,64 125, 141, 165 Ahania, The Book 0(, 33, 42-3, 63-6, 165 Aristotle, 16, 95, 103-4, 118, 132 alchemy, 93-5, 108 Ark of the Covenant, 131-3, All Religions are One, 7, 10, 11, 13-14, 147, 164 34, 47-8, 68-9, 71, 88, 92, 97-8, Armitage, Catherine, 101-2, 120, 137-9, 159, 167, 171-2, 176, 108,132 181, 191, 194,201 Armitage, Thomas, 101-4, 121
210 Index 211 art Boehme, Jacob, 3-4, 6, 73-5, 77, 80, production of, 4, 7, 10-11, 18,23, 91-9, 106, 109-10, 129, 173, 76, 120, 138-9, 154-7, 168-9, 175-6,185,196,197,203 187 bounding line, 18, 153-62, 167, 168, public reception of, 168-9 170, 180 and redemption, 4, 9, 104, 139, 156, brain, 42-3, 57-8, 63-4, 123, 143, 161 169, 173, 186, 188-9 Brothers, Richard, 4, 5, 20, 88, 100, association, doctrine of, 56-61, 65 126-30, 186, 197 atonement, 38, 42, 146 Bruder, Helen P., 200, 203 attraction and repulsion, 53-6, 69, Burke, Edmund, 22-3, 44-5, 59-60, 72,95 78, 129, 194-5 Atwood, Craig, 197 Aubrey, Bryan, 74-5, 93-5, 196 cause and effect, I, 21, 29-30, 39, 43, 50-7,60,67,98,121,166-7,181 Bacon, Francis, I, 6,8, 10-14, 19, 23, caverned man, 26-33,116,160-2,179 26, 61, 83-4, 196 see also self Baine, Rodney M. and Mary R. Baine, Christ, 3, 37-9, 76,87,92, 102-3, 35, 194 121, 146, 164-5, 173, Basire, James, 194 178-9,197 beauty, 77, 168, 172 Christianity, 4, 35-9, 80, 132-3, 162, see also sublime, the 171, 179,201 Beer, John, 3, 191, 194,200 Christology, 3, 38, 89-90, 100-5, 118, Behmenism, 75-7,93-9, 101, 109-10, 132,147 174-5 Church, 116-18, 145 Benjamin, Walter, 22, 193 Church doctrine, 38, 42 Bentley, G.E. Jr., 23,71,167,193,198, Church of England, 39, 81 199, 202, 203 New Jerusalem Church, 108-10, Berkeley, George, 14,89, 105 113,115 Bible, The, 4, 16, 36-8, 71, 75, 79, 89, Roman Catholic, 39 118, 128, 192 Civil War (English), 75,81 Blake, Catherine (nee Boucher), 109 clarity, 4, 45, 128, 156, 162, 168, 185 Blake, William, see individual works Clark, Lorraine, 193 blood theology, 101, 129, 138 Clark, Steve, 4, 5, 6, 13, 20-3, 27, 45, body 191, 192, 193 divine/spiritual, 3, 89-91, 95-104, Clarkson, Laurence, 75-8, 80, 196 107-8, 129, 132-3, 178, 182, Colebrook, Claire, 32, 33, 73-4, 100, 188 193, 195, 199 history of, 31, 61, 71 comportment human, 2, 13-14,31-6,38,47, of embrace/engagement, 18, 118, 53-4, 58, 60, 68, 72-6, 92, 124-5, HI, 152, 156, 177, 96-104, 108, 112-14, 122-3, 181-2 132-3, 135-6, 145-6, 153-4, of withdrawal, 24-5, 31, 46, Ill, 160-2, 165-7, 173, 175, 114-15, 141, 150, 163 188, 189 conception and execution, 155-9, physical, 30, 31, 67,71,74,161,167 163, 170 representations of, 3-4, 31, 58, Connolly, Tristanne, 3, 60, 104, 60-8, 71, 96, 100-2, 107, 191, 195 118, 129, 160-1 conscience, 11, 47-9, 60, 71, 76, 90, see also dualism (mind-body) 137, 146, 162 212 Index contraries, 13, 54, 69, 93, 95-6, 110, division, 14, 24, 29, 31, 50, 52, 62-3, 119-20, 125, 174-6, 185 77, 97, 115, 132, 150, 157 Coppe, Albiezer, 76-80, 127, 196 dualism (mind-body), 5, 34, 54-5, corporeality, see embodiment 58, 60, 74, 95-6, 98, 101, cosmogony, 13, 72, 93 112-13, 123, 129, 136, 146, counter-enlightenment, 4, 5, 9, 82-3, 99 150, 161-2, 167 see also Enlightenment, the; post-enlightenment Eaves, Morris, 193 crucifixion, 38, 42, 65-6, 103, economy of justice/sacrifice, 75-8, 146-7,178-9 105, 121, 145-7, 178 see also mysterium tremendum; education, theories of, 61, 160-61, passion (suffering) 195, 202 Cumberland, George, 8, 9, 156, 159, effect, see cause and effect 167-9, 188, 202, 203 emanation, 123, 132 embodiment, 3, 47-8, 50, 56, 60, 64, Damon, S. Foster, 35, 136, 192 68-70, 73-4, 81-2, 91-2, 96-8, Darwin, Erasmus, 3, 6, 8, 148-52, 104,114,120,130,139,145,156, 184,201 176, 182, 184-5, 187-8, 203 Davies, Keri, 5, 81-2, 101-4, 115, 191, see also disembodiment 196, 197 embrace, see comportment Deleuze, Gilles, 34, 47, 164, 165, 194 empiricism, 1, 3-4, 5-8, 10-40, demonic, the, 77,80-1,91, 100 44-6, 48-51, 55-61, 64-5, 68, see also enthusiasm; orgiastic, the 73, 82-9, 91, 95, 99, 106, 116, demonstration, 38, 46-8, 50, 76, 80, 118, 123, 13~14~15~ 165, 86-7,91, 105, 107, 116-19, 129 167, 184-5, 192 Derrida, Jacques, 16, 17,20-2,48, see also perception; philosophy of 49-50, 67, 72-81, 100-1, 103-4, the five senses 112, 121-2, 123, 125, 130, 154, enemy, the, 15-17,20,74,79,115, 162-4, 179, 193, 199 126, 163, 178-9 Descartes, Rene, 2, 31 see also friendly enemy desire, 28, 37, 51-2, 62-8, 84, 91-2, energy, 14, 23, 27, 35, 54, 63, 68-70, 98, 102, 116, 118, 122-5, 129, 77,93-4,96, 112, 115, 129, 136, 132-4, 138, 140, 143-5, 154, 158, 143, 151, 158, 165, 171, 173, 15~16~ 170, 171, 17~ 179-80, 188-9, 194 182-3, 185, 188, 200 see also desire see also energy engraving determinism, 59-60, 161 concept of, 18, 154-8, 163, 167 devils, 16,33,35, 71, 79-81,90-1,95, projects Blake worked on, 8, 14, 57, 10~10~10~ 109, 110, 11~ 148, 166-7, 202 125-6, 138-9, 183-4 Enitharmon, 69 disembodiment, 43, 56, 91, 101, 132 Enlightenment, the, 8, 28, 32, 48, 54, see also embodiment 61,68,72,81-4,99,151,179,193 divine humanity, 106-7 Blake's response to, 1, 4-9, 11, see also Adam Kadmon; God, 14-15,17,23,26,32,40, as a man 44,47-8,66,68,88-92, 117, divine immanence, 36, 77, 94, 96, 133, 151 103, 133, 171, 175, 182-3 see also counter-enlightenment; divine love, 121, 132, 163, 175 post-enlightenment see also desire enmity, 15-17, 72,97,178-80 Index 213 enthusiasm, 1, 4-6, 8, 20, 38, 77, 81, fantasy, see phantasy 88,113,126,129,131-3,159,167 Ferber, Michael, 3, 19, 48-9, 188, see also demonic, the; orgiastic, the 191, 193 epistemology, 2, 4-5, 8-9, 10-28, fire, 12, 19, 32-4, 54, 63, 66, 93, 96-7, 33,51,61,68, 73, 91, 102, 130, 109, 117, 124, 135, 142-3, 154, 143,156-61,179,181 173, 175 see also empiricism For Children: The Gates of Paradise, Erdman, David V., 16, 23, 26, 113-14, 134-7, 199 124, 125, 135-6, 144-5, 191, 192, forgiveness, 16-17, 103, 180-1 193,194,195,199,200,201 form, 38, 47-8, 53, 60-1, 67-8, 73-4, eschatology, 72 90,92,96-7,106-8,111,132, essence, 9, 15, 34, 38, 45, 67, 72,83, 140, 144, 153-62, 166-76, 181-5, 87,97-8,104,166,171-6,180-1, 188-9, 203 184-89, 198 For the Sexes: The Gates of Paradise, 199 see also substance Four Zoas, The, 7, 11-13,21 Essick, Robert N., 155-6, 158, 193, freemasonry, 108-10, 198 201,202 French Revolution, 16, 22, 44, 114, Eternals, the, 61, 66 126-7, 129 Eternity, 2, 18, 23-4, 31, 34, 46, 53-4, friend, 15-17,20,26,74,79-80, 62-74,77,80,85,90-1,96-9, 103, 115, 126, 177-8, 183, 107-8, 115, 132, 134, 142, 166, 185, 188 168,172-3,185-7,201,202 friendly enemy, 15-16,20,74,101,126 see also Infinity; time see also enemy, the; friend ethics, 23, 46-50, 77, 79-80, 133, 164, Frosch, Thomas R., 31, 53, 61, 193 171-2,180-1 Frye, Northrop, 3, 4, 18-19,27,51, Europe a Prophecy, 74, 77, 129, 153, 155 191, 200 evil, 47, 93-4, 96-7, 112, 118, 123, 125, Fuzon, 63-6 135, 142, 158, 160, 169, 174-6 execution, see conception and Genesis (Bible), 66, 136 execution genitalia, 102, 169, 188 exegesis, 3, 21, 36, 38, 68, 77, 87, 92, Glausser, Wayne, 4, 20, 23, 60-1, 118, 128, 183-4 159, 191, 194 experience, 2-3, 5, 6, 10-15, 17-18, Gleckner, Robert F., 95, 125, 197 22, 24, 30-2, 45-50, 54-5, Glorious Revolution, the, 20 59-60, 67-9, 71-81, 84-91, God 95, 102-3, 106-9, 112, 114-19, and the senses/understanding, 9, 11, 121-3, 126-9, 141, 143, 145-9, 14, 31, 37, 43-8, 56, 58, 60, 65, 155-6, 163-5, 169, 173, 177, 71,77,92,101-2,104,127,133, 182,184,198,199,200 137-9, 142, 145-7, 154, 156, see also empiricism 162, 171, 175, 181, 183, 198 experiment, concept of, 10-14,24,36, as a man, 14,34,46,48-9,69,125, 39,54,95,150,187 132, 176-7, 182-3 eye of faith, 82-3, 88-90, 129 see also Adam Kadmon; divine eye of reason, 82-3, 88-9 humanity Ezekiel (prophet), 47, 137-8, 182-3 body of, 34-7, 39, 72, 90-2, 95-8, 102,138,171-2,175,180, Fairbanks, A. Harris, 194 182, 185 fall from Eternity, 24, 31, 43, 52-3, 61, death of, 90-1, 147, 163 68, 102, 116, 161, 163, 175 providence of, 114, 116, 126-8 214 Index
God - continued personal, 18,32-4,47-8,64, 74, 78, relationship with human beings, 108, 116, 124, 153-4, 161-4, 3, 18, 38, 50, 59-60, 68-9, 170-6, 180-1, 184, 189-90 75-80, 84-7, 90, 97-8, 101, political, 115, 162 103-4, 107-8, 120-2, 131-2, ideology, concept of, 18, 144, 162, 162, 164, 175, 177, 179, 185, 181,202 189, 198 see also opinion word of, 71, 78,83,87,90-1,98, illuminated printing, 4, 7, 11, 18, 127-8, 146, 159, 185 32-3, 185, 187, 198 good, IS, 80, 92, 137, 176 imagination, 2,11,37,97,123, ISO-I, good and evil, 47, 93-4, 96-7, 154, 200 135, 142, 175-6 see also Poetic Genius immaterialism, 36-7 Hacking, Ian, 192 impulse, 14,48-9,57, 72, 133, 140, Hagstrum, Jean H., 13,20, 192 154-5, 159, 161, 176, 189 Hall, Carol Louise, 192 incarnation, 31, 69, 80, 90, 92, 125, Hartley, David, 28, 57, 59, 61, 64, 138-9, 176, 182-3, 189 66-7, 123, 161, 195, 199 Infinity, 45-6, 50, 185 hate, 17,54 see also Eternity see also love and hate inheritance (cultural), 1-2,6-7,13, IS, Hayley, William, 3, 16, 179 19, 21-2, 26, 28, 33, 52, 55, 73-5, heaven, 19,46,63,65, 76-7,80, 80-1,91,94-5,98-9, 118, 126, 89-90, 93, 97, 105-7, 110, 133, 153, 171, 179 114,117,120-1,142,145-6, concept of, 21-2 189, 200 innocence, 169,200 hell, 16, 19,33-4, 76, 93, lOS, 114, inspiration, 2, 14, 16, 18, 23,86-7, 116-19, 154, 165-6 126-7, 136, 138, 154-6, 182,201 Hill, Christopher, 79,85, 196 invention, see conception and Hilton, Nelson, 193 execution Hindmarsh, James, 192 Isaiah, 79, 137-8, 158, 182-3 Hindmarsh, Robert, 115, 192, Island in the Moon, An, 23-6, 35 197, 198 Hirst, Desiree, 4, 191, 197 Jerusalem, 132, 133 Hobbes, Thomas,S, 18-19,38-9, Jerusalem, 7,11-12, 18,21, 147, 156 82-4, 86-91, 96, 104, 118, 194 Jesus Christ, 37-9, 67, 76, 89, 90, 92, human beings/humanity, I, 3-4, 100-4, 107, 121, 128, 132, 138, 9, 10-16, 18, 25-6, 28, 31-7, 146-7, 164-5, 173-4, 178-9, 39, 44, 46-9, 51, 53, 55-60, 187-9, 197 68-9, 71-4, 83-92, 96-8, 107, wounds of, 101-2 111-13, 116-1~ 121-~ 12~ Job (Bible), 134, 136 129-37, 139, 142-7, 152-3, John (Bible), 178 157,159-69,172,174-82,185, Johnson, Joseph, 6,16,19,35,57 188-9, 197, 200 Johnson, Mary Lynn, 53, 194 Hume, David, 8, 14, 23-4, 192 Jordan, Susanna, 45, 195 joy, 52, 61-2, 66, 77, 91-3, 96, 142, identity 152, 154, 177 artistic, 18, 48, ISS, 170 judgement as sameness, 7, 164, 169, 180, 184, human, 10, 76, 132, 157-8, 166 187, 189 moral, 137, 174 Index 215
Kabbalah, 4, 73, 101, 106, 132 Makdisi, Saree, 147, 200 Kittel, Harald A., 64, 195 Marriage of Heaven and Hell, The, 13-14, 24-6, 33-5, 37-9, 43, language, concept of, 18, 58, 122, 46-50, 53-4, 69-70, 75-6, 80, 128, 155, 168 89, 93-5, 98-9, 100, 105-6, Laocoon, The, 71 109-16, 119-21, 124-5, 129, Larrissy, Edward, 2, 9, 74, 144, 132-5, 137, 139, 146, 150-2, 153-6, 166, 184, 186, 191, 154, 158-9, 165, 169, 177, 193, 202, 203 179, 182-4, 186, 188-9, 195, Lavater, John Casper, 9, 15,33,47,56, 199, 201 116, 131-3, 142, 165-8, 171-81, Marx, Karl, 125 185-7,189,191,192,202 materialism, 2, 7, 28, 35-6, 55-8, law, 36, 49-50, 64-6, 68-70, 78, 83-4, 89-90, 95, 96, 98-9 101, 104, 131, 133-4, 142, 164-5, see also Visionary Materialism 173-4, 200 matter, 29-36, 53-8, 61, 67, 71, 89, Law, William, 4 94, 96, 157, 166 liberty, 17, 39-40, 47, 115, 139-41, Matthew (Bible), 75-6, 79 148, 152-3, 161-2, 181-2, 185 Mee, Jon, 126, 129, 191, 199, 200 light, 65, 77,91,93,96,101, 110-12, mental fight, 23 139, 149-51, 168 messianic, the, 4, 42, 79,88-9, 124, interiorisation of, 49, 73, 75-81, 161, 183-4, 186 97, 104, 132-3, 145-6, 149, Milton a Poem in 2 Books, 7, 18-19,37, 162, 188 147,155,163,201 spiritual, 67, 75, 77, 83, 92-3, 96, Milton, John, 6, 13, 45, 49, 172, 99, 111-12, 121, 145-7, 150-1, 199, 201 175, 184, 188, 200 mind, 24, 26-34, 45, 54, 58, 60-1, Locke, John, 1,3-4, 6, 8-9, 10-34, 64, 67, 101, 104, 123, 125, 40,45-7,50-61,69,76,80, 157-62,175 83-4, 87-8, 99, 106, 115, see also dualism (mind-body) 125-~ 156-61, 16~ 16~ miracle, 84, 86, 187-8 169, 184, 189, 193, 196 monarchy, 20, 49, 64-5, 71, 79, logos, 37, 185, 197 90,114-15,127,133,140,174, London Universal Society, 109, 178, 184 115, 198 morality, 15,42-3,46-7,51,57, Los, 2,21, 61-2, 69,74,163 59-61,64-6,68,70,94,100-1, Los, Book 0(, 155, 165, 199 131-5, 137, 142, 147, 151, 153, Los, Song 0(, 52 158, 160-6, 173-4, 195 love, 60, 76,93,97, 101-4, 108, Moravian Brethren, 3, 5, 75,81,88, 110, 113, 120-3, 130, 132, 100-5, 106, 115, 118, 121, 129, 145-6, 151, 153, 163, 165-6, 132-3, 138, 153, 196-7,201 171, 175, 177-82, 185, 190, Muggleton, Lodowick, 71,82-91, 198, 201, 203 97, 128 conjugal, 75, 107-10, 121, 143, Muggletonianism, 5, 71, 82-91, 97, 151,153-4,171,174 99, 102, 104, 106, 129 see also love and hate muse, 18, 155, 201 love and hate, 54, 69, 72, 93, 95-6 mysterium tremendum, 80, 90, 129, see also hate; love 146-7, 163 Lowth, Robert, 138, 199 see also crucifixion; passion Luke (Bible), 178 (suffering) 216 Index mystery, 20, 37-9, 41-5, 50, 59, 78, outline, see bounding line 80-1, 98, 161, 197 Ovid,152 opening of, 68-9, 72-3, 78-81,87, 91-2, 98, 100-3, 108, 127-9, paganism, 35-7, 42, 133 133, 145, 148 Paine, Thomas, 6, 8, 16, 19, 22, 40, 47-9, see also secret, the 71, 138, 178, 187-8, 194, 195 mysticism, 3, 6, 8, 75 Paley, Morton D., 35, 54, 194,200,202 see also Behmenism; Kabbalah pantheism, see divine immanence paradise, 31, 49, 134-5 narrative, 66, 119 Parisi, Frank M., 134-6, 199 natural idea, 120, 158, 162, 169, 171 passion (emotion), 44-5, 62-3, 66-7, necessitarianism, see determinism 69, 116, 123, 143, 165, 177-9 nervous system, 45, 57-66, 104, passion (suffering), 3, 66, 89-90, 100, 123,201 104,144-7,178-9 New Jerusalem Church, see Church see also crucifixion; mysterium New Jerusalem Magazine, 108, 197, 198 tremendum newness, 27, 33, 60, 76, 79, 89, 100, perception, 3, 6, 11, 13-14, 23-4, 27, 157, 187 29-34,44-57,60,63,67, 73, 77, Nicholson, William, 36, 194 80,82-5,88-92,98-9, 111-12, Nietzsche, Friedrich, 154, 164 128-9, 134, 137-43, 147, 149-50, 152, 156-8, 161-2, 165-6, 180-3 obscurity, 43, 44-5, 50, 55-6, 62, 64-5, see also empiricism; philosophy of 70, 80, 108, 168, 185 the five senses onto-theology, 21, 33, 48, 78,81, perhaps, the, 5, 50, 72-4, 79, 112 88, 92, 112, 125, 130, 137, phantasy, 62, 109, 112, 118-20, 125, 146, 163 144, 181, 185 ontology, 2-5, 15, 18,21,23-4,34,46, philosophy of the five senses, 11, 33, 50, 68, 72, 98, 102, 112, 118, 122, 144, 156 148-9, 152, 160, 165-6, 179 see also empiricism; perception Oothoon, 25, 52, 140-54, 180-1, 200 physiognomy, 9,104,166-7,172-5, opinion, 17, 27, 32, 39, 47, 117, 184-5 159-61, 185 physiology, 28, 51, 59-61, 104 see also ideology, concept of physionomy, 166-7 opposition, 2, 20, 120, 183 pity, 41-3 oppression Plato, 31, 81, 133 economic/political, 87, 142, 184 Platonism/neo-platonism, 37, 80, 101, mental, 37, 142, 144, 184 137, 197 sexual, 142-3, 152 Poetic Genius, 11,34,37,46, Ore, 19, 69 47-50, 67, 69, 71, 73, 88, 92, organic, the, 3,82, 135-9, 150, 174, 184 109, 120-3, 130, 138-9, 166-7, orgiastic, the, 80-1, 100, 133 172, 176, 185 see also demonic, the; enthusiasm see also imagination Ostriker, Alicia, 200 poetic idea, 120, 130, 171, 182, 185 other, 7, 16-18,31-2,49-50, 74-81, Poetical Sketches, 139-40 90, 101, 104, 108, 118, 121-4, post-enlightenment, 72,81,95 129, 134, 147, 154-6, 161, postmodernism, 184 163-4,176-81 priesthood, 32, 38, 43, 64-5, 68, 79, see also alterity; self and other 88, 119, 134-5, 137-8, 174, 178, Otto, Peter, 18, 31, 141, 193 184, 197, 199 Index 217
Priestley, Joseph, 5-6, 8, 16,28,34-40, Sabri-Tabrizi, Gholam Reza, 110, 42-3, 46, 48, 53-61, 64, 67, 69, 114, 198 90, 95-8, 101, 104, 106, 123, Salmon, Joseph, 76-80, 127, 196 125-6, 128, 161, 167, 185, 194, Schock, Peter A., 194 195, 197, 199 Schuchard, Marsha Keith, 5, 75, printing press, 186, 188 81-2, 101-4, 107-10, 115, 121, Proctor, Percival and William Catieau, 132, 191, 196, 197, 198, 2Cn 174, 203 sculpture, 202-3 prophecy, 2, 9, 12-14, 79,84-2, 112, secret, the, 21, 39, 43, 50, 65, 70, 127-9, 135, 138, 140, 145-50, 76-81, 98, 100, 103-4, 108, 154, 158, 183-8 129, 133, 153, 162-3, 172, prophetic vision, 18,84-5,95,112-15, 178-81, 203 126-30, 142, 148-50, 173, 184-8 see also mystery Protestantism, 1,4,20,49,99, 171 seed of faith and seed of reason, see Psalms, 134 eye of faith; eye of reason psychology, 13, 24, 27-32, 56-61, 66, self, 17-18,45,56,74,80,170, 122, 145, 161 177-8, 181 and divine influx/possession, 47-9, qualities, 18, 29, 33, 92-3, 120, 67-9, 77-80, 81, 100, 103-5, 172-5, 185 121, 134, 154-6, 162-4, 169, primary and secondary, 29-31, 51 179-80 Lockean self, 9, 31-2, 64, 80, radicalism, political, 19,48-9, 108, 156-63, 169, 179, 184 114, 126, 129 punctual self, 28-9, 61, 80, 159 Raine, Kathleen, 5, 93, 95-6, 191 self and other, 7, 15, 18, 24, 32, 69, Ranters, the, 5, 73-82, 88, 127 102, 121, 146, 155-9, 164, reason, 14,31,35,37,43-4,54,56, 180-4 63, 69, 80, 82-92, 95, 100, see also other; self 116-17,119,123,125,197 sensation, organic, 11, 13, 26-35, Reay, Barry, 86, 196 45-6, 50-2, 55-8, 63, 67, redemption, 2-4, 9, 11-12, 17-18, 74-6,111,116,143-4,156-8, 20-1,23,38-9,60,68, 76, 88, 161-2, 200 90, 97, 100, 102, 105, 120, 123, sensation, spiritual, 76, 82-91, 111, 135-7, 139, 142, 147-8, 152, 137, 140, 147 161-4, 169, 173, 176-7, 184-8 sexuality Reeve, John, 82, 85-9, 97,196 fallen, 102, 142-3, 153, 169, 200 repetition, 43, 66, 161, 186-7 female, 52, 102, 142-3, 200 repulsion, see attraction and repulsion liberated/redemptive, 74-5, 102, restraint, 1, 37, 137, 165, 173 107-8, 141, 169, 188, 200 resurrection, 38, 76, 96-7, 104, spiritual significance of, 108, 121, 107, 197 129-30, 133-4, 147, 153-4 revelation, 50, 79, 83-9, 122 Shakespeare, William, 49, 99, 195 Revelation (Bible), 127, 196 signature, the, 175-6 revolution, see French Revolution; sin, 1, 63-4,90,123,146-7,174 Glorious Revolution, the slavery, 18-20,24,60, 145 Reynolds, Joshua, 10-11,22-3,44, 168 Songs of Innocence and Experience, 24, Ricoeur, Paul, 32, 192 42, 155, 160, 203 Robson, William, 168-70, 188,203 space, 34, 36, 120, 123, 138, 157-7, Rushdie, Salman, 171, 182, 190,203 161, 173, 181 218 Index spectre, the, 20-2, 54, 67, 73-4, 78, transcendentalism, 7,33-6,47, 50, 84, 80-1,101,113,115,125,178,193 164, 180 speech, 122-3, 155, 158, 175-6, 203 see also immaterialism Spinoza, Benedict de, 34, 47, 164-5, Tree of Knowledge, the, 42, 135 172, 194 Tree of Mystery, the, 41-3, 64-6, spirit, 2, 14,20-1,31-2,35-7,48,54,61, 161, 185 71,74,76,84,90,92-3,101,107, 111-12,119,123,125,137,142, understanding, the, 18,31,92,98, 146,150,158-9,166-7,175-6 101, 110-12, 139, 145-7, 154, spiritual idea, see poetic idea 165, 188, 198 stamina, 164, 174-5, 185 Urizen, 12, 14,25-6,29,45,52,60-70, sublime, the, 44-50, 59, 64, 68, 78,98, 111,143-5 156, 168, 177 Urizen, The First Book of, 2, 13-14, and the beautiful, 22 24,25,45,52,54,61-70, substance, 34, 39, 53-6, 73, 96, 111,119,137,155,161-3, 171-7, 180-1, 185-9 165, 195 spiritual, 83-91, 106, 113 see also accident; essence variety, 7, 48, 50, 77, 164, 169-72, substitution, 178 180, 185, 187-9 suffering, see passion (suffering) vice, 1,42,131,174,195 superstition, 4, 39-40, 49, 82, 159, 180 Vincent, William, 195 Swedenborg, Emanuel, 3-4, 6, 46, 73, Vine, Steve, 193 75, 88, 94-9, 100-1, 105-27, virtue, 1,42-3,47,49,98, 115-16, 145-6, 150-1, 158, 165-6, 171, 162-5, 175-6 183-5,195,197,198,203 Viscomi, Joseph, 7, 33, 76, 94-5, 138, Swedenborgianism, 12, 108-15, 146, 15~ 15~ 171, 18~ 191, 19~ 19~ 153 199, 201 sympathy, 60, 104, 147 Visionary Materialism, 2-3, 70, 73, 82-4,91,102,129,159-64,185 Taylor, Charles, 28-9, 31, 162, 192 Visions of the Daughters ofAlbion, 51, 79, Taylor, Edward, 93, 197 112, 137, 140-54, 180-4, 189-90 Thel, The Book of, 36 visor effect, 67, 78, 101 theology, 4, 21, 36, 49-50, 75, 82, 85, 87, 165 Watson, Richard, 11,22,45-7, 137, 188 see also blood theology; Whale, John C., 44, 194 onto-theology White, Harry, 11-12, 192 There is No Natural Religion, 7, 12-13, will, 38, 43, 64, 72, 77, 83, 102, 145, 54,84,99,117,137,150,176, 158,175,201 186, 191, 194 Williams, Nicholas M., 18, 144, 161, Thompson, E.P., 4-5, 81-2, 86, 91, 183-4, 193, 203 109, 114, 129, 191, 195, 196 withdrawal, see comportment time, 34, 62, 72, 85, 103-4, 127, 158, Worrall, David, 5, 8, 66, 109, 129, 173, 175, 186-7 149-50, 191, 192, 193, 194, 195, tincture, 172-3 198, 199, 200