Introduction: Twentieth-Century Angelology

Notes

1 D.H. Lawrence, Apocalypse and the Writings on Revelation, ed. Mara Kalnins (Harmondsworth: Penguin, 1995), p. 83. 2 Wallace Stevens, ‘Angel Surrounded by Paysans’, in Collected Poetry and Prose (New York: Knopf, 1997), p. 423. 3 Djuna Barnes, Nightwood, in Selected Works of Djuna Barnes (London: Faber and Faber, 1962), p. 307. 4 Virginia Woolf, ‘Professions for Women’, in The Death of the Moth and Other Essays (London: Hogarth Press, 1942), pp. 149–54 (p. 150). 5 HD, Tribute to Freud / Writing on the Wall / Advent (Manchester: Carcanet, 1985), p. 55. 6 H.D., ‘Narthex’, in The Second American Caravan: A Yearbook of American Literature, ed. Alfred Kreymborg, Lewis Mumford and Paul Rosenfeld (New York: Macaulay, 1928), pp. 225–84 (p. 243). 7 See David Albert Jones, Angels: A History (Oxford: Oxford University Press, 2010), p. 54. 8 Ibid., pp. xi–xii. 9 The figure of 50 per cent is for the number of female respondants who claimed to believe in guardian angels. This compares to 31 per cent of men. Ipsos MORI and Schott’s Almanac, ‘Survey on Belief’, 31 October 2007, http://www.ipsos-mori.com/researchpublications/researcharchive/poll. aspx?oItemId=246 [accessed 11 June 2010]. 10 The figure of 68 per cent is for the total number of respondents in the US who claimed a belief in angels according to The Pew Forum on Religion and Public Life, ‘U.S. Religious Landscape Survey: Religious Affiliation: Diverse and Dynamic’, February 2008, http://religions.pewforum.org/pdf/ report2-religious-landscape-study-full.pdf, p. 172 [accessed 11 June 2010]. These figures are similar to those reported by Harold Bloom in the 1900s, though he does not reveal his source: ‘Polls, which are very American, tell us that sixty-nine percent of us believe in angels, while only twenty-five percent of us do not. Forty-six percent among us have their own guardian angels; twenty-one percent deny that anyone has a guardian angel. We are rather more divided on the nature of the angels: fifty-five percent say that angels are higher beings created by God as his agents, but fifteen percent identify them as the spirits of the dead. Eighteen percent reduce angels to mere religious symbols, and seven percent insist that angels are nonsense. Experientially, thirty-two percent of Americans have felt angelic presence, just short of the thirty-five percent who have not.’ See Bloom, Omens of the Millenium: The Gnosis of Angels, Dreams and Resurrection (London: Fourth Estate, 1996), p. 42. 11 ‘Host of books appear as angels become theme of new teenage reading cult’, The Observer (4 April 2010), http://www.guardian.co.uk/books/2010/apr/04/

182 Notes 183

teenage-fiction-cult-angels [accessed 17 May 2010]. See also Sarah McInerney, ‘Angels set to be the next big thing’, The Sunday Times (14 September 2008), http://www.timesonline.co.uk/tol/news/world/ireland/article4749548.ece [accessed 28 March 2010]. 12 ‘Angels are the New Vampires, says Anne Rice’, Guardian (26 October 2009), http://www.guardian.co.uk/books/2009/oct/26/angels-vampires-anne-rice [accessed 28 March 2010]. 13 According to the admittedly biased source of the local government website. See http://www.gateshead.gov.uk/Leisure%20and%20Culture/attractions/ Angel/Home.aspx [accessed 17 February 2011]. 14 Wallace Stevens, ‘Two or Three Ideas’, in Opus Posthumous, ed. Milton J. Bates, rev. edn (London: Faber and Faber, 1990), pp. 257–67 (p. 259). 15 See Max Weber, ‘Science as a Vocation’, in From Max Weber: Essays in Sociology, ed. H.H. Gerth and C. Wright Mills (London: Routledge, 2009), pp. 129–56 (p. 155); James George Frazer, The Golden Bough: A New Abridgement, ed. Robert Frazer (Oxford: Oxford University Press, 1994); Emile Durkheim, The Elementary Forms of the Religious Life, trans. Joseph Ward Swain (London: Allen and Unwin, 1976); and Sigmund Freud, The Future of an Illusion, in Mass Psychology and Other Writings, trans. J.A. Underwood (London: Penguin, 2004). 16 Georg Lukács, ‘The Ideology of Modernism’, in Realism in Our Time: Literature and the Class Struggle, ed. Ruth Nanda Anshen and trans. John and Necke Mander (New York: Harper and Row, 1962), pp. 17–46 (p. 44). 17 George Orwell, ‘Inside the Whale’, in The Complete Works of George Orwell, Vol. 12, A Patriot After All 1940–1941 (London: Secker and Warburg, 1998), pp. 86–115 (p. 97). I am indebted to Pericles Lewis for this second reference. See Pericles Lewis, ‘Churchgoing in the Modern Novel’, Modernism / Modernity, 11 (2004), 669–94 (p. 687). 18 Robert Alter, Necessary Angels: Tradition and Modernity in Kafka, Benjamin, and Scholem (Cambridge, MA: Harvard University Press, 1991), pp. 119–20. 19 Massimo Cacciari, The Necessary Angel, trans. Miguel E. Vatter (New York: State University of New York Press, 1993), p. 22. 20 Frederick Engels, Socialism: Utopian and Scientific (New York: Mondial, 2006), p. 9. 21 Peter Berger notes that ‘the “secularization theory” was coined in the 1950s though its core idea has older antecedents’. See Berger, Religious America, Secular Europe (Aldershot: Ashgate, 2008), p. 141. 22 Hugh McLeod, Religion and Society in England 1850–1914 (Basingstoke: Macmillan – now Palgrave Macmillan, 1996), p. 5. 23 See Owen Chadwick, The Secularization of the European Mind in the Nineteenth Century (Cambridge: Cambridge University Press, 1975), p. 17 and McLeod, Religion and Society, pp. 211–12. 24 See Berger, Religious America; Grace Davies, Europe: The Exceptional Case: The Parameters of Faith in the Modern World (London: Darton, Longman and Todd, 2002); and David Martin, On Secularization: Towards a Revised General Theory (Aldershot: Ashgate, 2005), p. 20. 25 Martin, On Secularization, pp. 18, 22. 26 Charles Taylor, A Secular Age (Cambridge, MA: Belknap, 2007), pp. 12–13, 26. 27 Ibid., pp. 727, 598, 676. 184 Notes

28 Postsecularism seems to have two contradictory meanings in contemporary theory. First, it appears as the religious dimension of postmodernism. Slavoj Žižek is the pre-eminent critic of this kind of postsecularism, although confusingly his theory is also hailed as a theology for our postsecular times. Robert A. Segal offers a useful summary of this first meaning of postsecular in The Blackwell Companion to the Study of Religion (Oxford: Blackwell, 2006), p. 316. Žižek’s critique of the postsecular turn in religion is found in The Fragile Absolute or, Why is the Christian Legacy Worth Fighting For? (London: Verso, 2000) and On Belief (London: Routledge, 2001). The second, more unusual use of postsecularism is to mean a new era of faith and certitude that has succeeded and triumphed over postmodern relativism. See for example Philip Blond, Introduction to Post-Secular Philosophy: Between Philosophy and Theology, ed. Blond (London: Routledge, 1998), pp. 1–66. 29 Michael Warner, Introduction to Varieties of Secularism in a Secular Age, ed. Warner, Jonathan VanAntwerpen and Craig Calhoun (Cambridge MA: Harvard, 2010), pp. 2–25 (p. 16). 30 Martin, On Secularization, p. 4. 31 Peter J. Bowler, Reconciling Science and Religion: The Debate in Early-Twentieth- Century Britain (Chicago: University of Chicago Press, 2001), p. 3. 32 Stevens, ‘Angel Surrounded by Paysans’, in Collected Poetry, p. 423; and Carl G. Jung, Collected Works, Vol. 13, ed. Herbert Read, Michael Fordham, Gerhard Adler and others (London: Routledge and Kegan Paul, 1968), p. 82. 33 For a comprehensive description of some of the occult interests and invest- ments of writers in London in the early years of the twentieth century, see Leon Surette, The Birth of Modernism: Ezra Pound, W.B. Yeats, and the Occult (Montreal: McGill-Queen’s University, 1993); James Logenbach, Stone Cottage: Pound, Yeats and Modernism (New York: Oxford University Press, 1988); Tom Gibbons, Rooms in the Darwin Hotel: Studies in English Literary Criticism and Ideas 1880–1890 (Nedlands: University of Western Australia Press, 1973); and Timothy Materer, Modernist Alchemy: Poetry and the Occult (Ithaca, NY: Cornell University Press, 1995). Helen Sword suggests that over the course of the last decade there has been an explosion in the number of books considering modernism, spiritualism and the occult. She lists some of what she considers to be the most important publications in Ghostwriting Modernism (Ithaca, NY: Cornell University Press, 2002), p. 160. 34 Sword, Ghostwriting Modernism, see e.g. pp. 3, 7, 13; and Pamela Thurschwell, Literature, Technology and Magical Thinking, 1880–1920 (Cambridge: Cambridge University Press, 2001). 35 See Daniel Albright, Quantum Poetics: Yeats, Pound, Eliot and the Science of Modernism (Cambridge: Cambridge University Press, 1997); Daniel Tiffany, Toy Medium: Materialism and the Modern Lyric (Berkeley: University of California Press, 2000); and Jeff Wallace, D.H. Lawrence, Science and the Posthuman (Basingstoke: Palgrave Macmillan, 2005). 36 Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern (Chicago: Chicago University Press, 2004), pp. 12–13. 37 Pericles Lewis, Religious Experience and the Modernist Novel (Cambridge: Cambridge University Press, 2010), pp. 22, 38. 38 Ibid., p. 25. Notes 185

39 Gregory E. Erickson, The Absence of God in Modernist Literature (Basingstoke: Palgrave Macmillan, 2007), especially pp. 3–4; and Vincent P. Pecora, Secularization and Cultural Criticism (Chicago: University of Chicago Press, 2006), p. 173. 40 See Owen, The Place of Enchantment, p. 12; Sword, Ghostwriting Modernism, pp. xi–xii; Jean-Michel Rabaté, The Ghosts of Modernity (Gainesville: University of Florida Press, 1996), p. xvi; Lewis, Religious Experience, p. 25; Erickson, Absence of God, p. 3; and Philip Weinstein, Unknowing: The Work of Modernist Fiction (Ithaca, NY: Cornell, 2005), pp. 2–3. 41 The first two terms from Joyce and Woolf are well known. The best point of reference for the ‘epiphany’ is Stephen Hero, ed. Theodore Spencer (London: Cape, 1944), pp. 216–17; and, for the ‘moment of being’ see ‘A Sketch of the Past’, in Moments of Being, ed. Jeanne Schulkind, 2nd edn (London: Hogarth Press, 1985), p. 72. H.D. discusses ‘vibrations’ on numerous occa- sions in published and unpublished works. See for example the short story ‘Narthex’, pp. 225–84. The three terms I quote from Lawrence can be found in Kangeroo (Harmondsworth: Penguin, 1950), p. 294; and Women in Love, ed. David Farmer, Lindeth Vasey and John Worthen (London: Penguin, 1995), p. 314. 42 Taylor, A Secular Age, pp. 54–5. 43 Ezra Pound, Make it New (New Haven: Yale University Press, 1935). The phrase itself is not new but borrowed from Confucious. 44 D.H. Lawrence, Apocalypse and the Writings on Revelation, ed. Mara Kalnins (Harmondsworth: Penguin, 1995), pp. 83, 120. 45 H.D., Tribute to Freud, p. 55. 46 Walter Benjamin, ‘Theses on the Philosophy of History’, in Illuminations, ed. Hannah Arendt and trans. Harry Zohn (London: Pimlico, 1999), pp. 245–55; W.G. Sebald, On the Natural History of Destruction, trans. Anthea Bell (London: Penguin, 2004), p. 68; Salman Rushdie, The Satanic Verses (London: Vintage, 1998); and Tony Kushner, Angels in America: A Gay Fantasia on National Themes. Part One: Millennium Approaches (London: Royal National Theatre and Nick Hern, 1992) and Part Two: Perestroika (London: Royal National Theatre and Nick Hern, 1994). 47 Anguéliki Garidis, Les anges du désir: figures de l’ange au XXe siècle (Paris: Albin Michel, 1996), p. 265. 48 Geoffrey H. Hartman, ‘Benjamin in Hope’, Critical Inquiry, 25 (1999), 344–52 (p. 346). 49 Angels feature prominently in Luce Irigary’s call for a female ‘divine made in her own image’ because of their position in-between heaven and earth. Neither God nor man, these figures interrupt the logic of the Same which underpins the idea of God the Father and introduce instead a logic of difference. Irigary’s illustration is the two angels who face each other over the Ark of the Covenant in Exodus: face-to-face, these angels cannot replace one another, nor fuse into the One of the male Imaginary. See Irigaray, ‘Belief Itself’, in Sexes and Genealogies, trans. Gillian C. Gill (New York: Columbia University Press, 1993), pp. 25–53 (p. 44). 50 For this ‘inhuman version’ of psychoanalysis see T.J. Clark, Farewell to an Idea: Episodes from a History of Modernism (New Haven: Yale University Press, 1999). See especially pp. 9–10 and Chapter 3, ‘Freud’s Cézanne’. 186 Notes

51 See for example Garadis for the French context and Alter and Cacciari for the German context. 52 Ezra Pound to Felix Schelling (8–9 July 1922), in The Selected Letters of Ezra Pound 1907–41, ed. D.D. Paige (New York: New Directions, 1971), p. 180. 53 R.M.M. Tuschling, Angels and Orthodoxy: A Study in their Development in Syria and Palestine from the Qumran Texts to Ephrem the Syrian (Tübingen: Mohr Siebeck, 2007), p. 37. 54 Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (Cambridge: Cambridge University Press, 2005), p. 12. 55 See Book of Enoch or 1 Enoch, trans. R.H. Charles (Oxford: Clarendon, 1912), pp. 13–17. 56 Reed, Fallen Angels, p. 15. 57 Gershom G. Scholem, Major Trends in Jewish Mysticism (Jerusalem: Schocken, 1961), pp. 43–4. 58 For ‘Egyptomania’ see Michael North, Reading 1922: A Return to the Scene of the Modern (Oxford: Oxford University Press, 1999), pp. 19–26; and for a discussion of the discovery of Sapphic fragments and their influence on H.D., see Eileen Gregory, H.D. and Hellenism: Classic Lines (Cambridge: Cambridge University Press, 1997), pp. 148–61. 59 Robert Graves, The White Goddess: A Historical Grammar of Poetic Myth [1948], ed. Grevel Lindop (London: Faber and Faber, 1999), p. 79. 60 R.H. Charles, Introduction to The Book of Enoch the Prophet, trans. Richard Laurence (London: Kegan, Paul and Trench, 1883), p. xxxv; and Allen Upward, ‘The Son of Man’, New Age, 6:13 (27 January 1910), pp. 298–9 (p. 299). 61 Lawrence, Apocalypse, p. 101. 62 H.D. to Norman Holmes Pearson (5 December [1944]), in Between History and Poetry: The Letters of H.D. and Norman Holmes Pearson, ed. Donna Krolik Hollenberg (Iowa City: University of Iowa Press, 1997), p. 45. 63 3 Enoch or the Hebrew Book of Enoch, ed. and trans. Hugo Odeberg (Cambridge: University Press, 1928), pp. 57–8. Among the leaders of the fallen angels in 1 Enoch (based on Taylor’s translation of the Ethiopic Enoch together with the Greek and Latin fragments) are Ananel, Azazel and Zaqiel who all find their equivalents in H.D.’s Trilogy. See Book of Enoch or 1 Enoch, pp. 13–17. 64 Gustav Davidson, A Dictionary of Angels including the Fallen Angels (New York: Free Press, 1967), p. xxviii; and Gustav Davidson to H.D. (2 August 1960), H.D. Papers, Yale Collection of American Literature, Beinecke Rare Book and Manuscript Library [subsequently abbreviated to YCAL], Mss 24, fol. 302. Davidson’s reading list includes both R.H. Charles’s translation of 1 Enoch and Moses Gaster’s The Sword of Moses. Published in 1896, this second book is again the result of a late nineteenth-century discovery. Gaster describes how he had the ‘good fortune’ to discover a thirteenth or fourteenth century Hebrew manuscript, which he argues is a copy of an ancient text. 65 Davidson, Dictionary, p. viii. 66 Elaine Pagels, The Gnostic Gospels (New York: Vintage, 1989), p. 37. 67 Ibid., p. 50. 68 Reed, Fallen Angels, p. 276. 69 Karen Armstrong, A History of God (London: Vintage, 1999), p. 117. Notes 187

70 Peter O’Leary, Gnostic Contagion: Robert Duncan and the Poetry of Illness (Middletown, CT: Wesleyan University Press, 2002), p. 29. 71 Ibid., p. 21. 72 Cacciari, Necessary Angel, p. 27. 73 Ibid., 29. 74 Plato, The Republic, ed. G.R.F. Ferrari and trans. Tom Griffith (Cambridge: Cambridge University Press, 2000), pp. 337–45. 75 Cacciari, Necessary Angel, p. 31. 76 Plato, ‘Ion’, in Five Dialogues of Plato bearing on Poetic Inspiration, trans. Percy Bysshe Shelley, Floyer Sydenham, Henry Cary and others (London: J.M. Dent, [1910]), pp. 1–16 (p. 6). 77 Cacciari, Necessary Angel, p. 31. 78 Tushling, Angels and Orthodoxy, p. 139. 79 Mayr-Harting, Perceptions of Angels, p. 20. 80 Ibid., and Bloom, Omens, p. 55. 81 Frank Kermode, The Sense of an Ending (Oxford: Oxford University Press, 2000), pp. 71–3. 82 Jacqueline Rose and others, ‘Memories of Frank Kermode’, London Review of Books, 32:18 (23 September 2010), 9–11 (p. 10). 83 Kermode, Sense of an Ending, p. 89 84 Bloom, Omens, p. 55. 85 Lawrence, Apocalypse, p. 101. 86 Glenn Peers, Subtle Bodies: Representing the Angels in Byzantium (Berkeley: University of California Press, 2001), p. 37. 87 See Steven Connor, ‘A Dim Capacity for Wings: Angels, Flies and the Material Imagination’, Unpublished paper given at the University of Stirling, 10 November 2004, http://www.bbk.ac.uk/english/skc/dim [accessed 12 March 2005], p. 4. 88 Davidson, Dictionary, pp. xxiii–iv. 89 See for example Hermetic Definition (Oxford: Carcanet, 1972), p. 17. 90 Peers, Subtle Bodies, p. 26. 91 Mayr-Harting, Perceptions of Angels, pp. 17–18. 92 Gail Ashton, ‘Bridging the Difference: Reconceptualizing the Angel in Medieval Hagiography’, Literature and Theology, 16 (2002), 235–47 (p. 238). 93 Joad Raymond, Milton’s Angels: The Early Modern Imagination (Oxford: Oxford University Press, 2010), p. 19. 94 William Chillingworth [1638], quoted in Raymond, Milton’s Angels, p. 32–3. 95 For the differences between Catholic and Protestant beliefs about angels see Raymond Milton’s Angels, especially Chapter 3 ‘Angelology’. 96 Lawrence, Apocalypse, pp. 63–4. 97 Richard Aldington to Edward Nehls (18 January 1952), in D.H. Lawrence; A Composite Biography, Vol. 1, 1885–1919, ed. Nehls (Madison: University of Wisconsin Press, 1957), p. 569, n25; also quoted in Peter E. Firchow, ‘Rico and Julia: The Hilda Doolittle–D.H. Lawrence Affair Reconsidered’, Journal of Modern Literature, 8 (1980), 51–76 (p. 75). 98 For Weber’s thoughts on Zizendorf’s brand of Pietism see The Protestant Ethic and the Spirit of Capitalism, trans. Talcott Parsons (London: Unwin, 1930), pp. 134–7. For a discussion of the idiosyncrasies of Moravian culture see Craig D. Atwood and Peter Vogt, The Distinctiveness of Moravian 188 Notes

Culture: Essays and Documents in Honor of Vernon H. Nelson on his Seventieth Birthday (Nazareth, PA: Moravian Historical Society, 2003); and for a historical account of the community in America see Beverly Prior Smaby, The Transformation of Moravian Bethlehem: From Communal Mission to Family Economy (Philadelphia: University of Pennsylvania Press, 1988). 99 H.D., The Mystery, ed. Jane Augustine (Gainesville: University Press of Florida, 2009), p. 28. 100 For the story of Crowley’s experiments with angel magic in the North African desert see Owen, Place of Enchantment, especially pp. 195–201. 101 C.W. Leadbeater, A Textbook of Theosophy (Adyar, Madras: Theosophical Publishing House, 1941), p. 105. 102 H.P. Blavatsky, The Key to Theosophy (Pasadena: Theosophical University Press, 1946), p. 103. 103 H.P. Blavatsky, The Secret Doctrine: The Synthesis of Science, Religion and Philosophy, Vol. 1 (Adyar, India: Theosophical Publishing House, 1938), pp. 318–19. 104 See for example D.H. Lawrence ‘Study of Thomas Hardy’, in Phoenix: The Posthumous Papers of D.H. Lawrence, ed. Edward D. Macdonald (London: Heineman, 1936), pp. 398–516 (p. 432). 105 Ezra Pound to William Carlos Williams (24 October 1907), quoted in Surette, Birth of Modernism, p. 130–1; and W. B. Yeats, A Vision and Related Writings, ed. A. Norman Jeffares (London: Arena, 1990), p. 75. 106 See Cassandra Laity, H.D. and the Victorian Fin de Siècle: Gender, Modernism, Decadence (Cambridge: Cambridge University Press, 1996), pp. 29–31; and Jessica Feldman, Victorian Modernism: Pragmatism and the Varieties of Aesthetic Experience (Cambridge: Cambridge University Press, 2002). 107 Lytton Strachey, Eminent Victorians, ed. John Sutherland (Oxford: Oxford University Press, 2003), p. 19. 108 John Henry Newman, Parochial and Plain Sermons, Vol. 2 (London: Longmans and Green, 1898), p. 358. 109 Lawrence, Women in Love, p. 128. 110 Robert Browning, The Ring and the Book (London: Penguin, 1990), Book VII, lines 1824–7, p. 37. Quoted in Nina Auerbach, Women and the Demon: The Life of a Victorian Myth (Cambridge, MA: Harvard University Press, 1982), pp. 72–3. 111 Auerbach, Women and the Demon, p. 72. 112 Julie Straight, ‘ “Neither keeping either under”: Gender and Vice in Elizabeth Barrett’s The Seraphim’, Victorian Poetry, 38 (2000), 269–88 (p. 269). 113 Nicola Bown, Fairies in Nineteenth-Century Art and Literature (Cambridge: Cambridge University Press, 2001), p. 47–8. 114 Lawrence to Ottoline Morell (9 September 1915), in Letters of D.H. Lawrence, Vol. 2, June 1913–October 1916 (Cambridge: Cambridge University Press, 1981), p. 390; and Wyndham Lewis, The Human Age, Book 2, Monstre Gai (London: John Calder, 1955). 115 George Buday, The History of the Christmas Card (London: Rockliff, 1954), p. 187. 116 Ibid., p. 185. 117 Mayr-Harting, Perceptions of Angels, p. 6. 118 See Benjamin, ‘Theses on the Philosophy of History’, p. 249. Notes 189

119 Carolyn Forché, The Angel of History (Newcastle: Bloodaxe, 1994), p. 81. 120 Franz Kafka, Diaries 1914–1923, ed. Max Brod (London: Secker and Warburg, 1949), pp. 62–4. 121 David Savran, ‘Ambivalence, Utopia and a Queer Sort of Materialism: How Angels in America Reconstructs the Nation’, Theatre Journal, 47 (1995), 207–27, p. 213. 122 Tony Kushner, Millennium Approaches, p. 29. 123 Savran, ‘Ambivalence, Utopia’, p. 214. 124 Local Angel: Theological Political Fragments, DVD, Dir. Udi Aloni (ICA. 2003); and John Berger and Anne Michaels, ‘Vanishing Points’, German Gym, Kings Cross, London (14–16 April 2005). 125 Hartman, ‘Benjamin in Hope’, p. 346. 126 O.K. Werckmeister, ‘Walter Benjamin’s Angel of History, or the Transfiguration of the Revolutionary into the Historian’, in Walter Benjamin: Critical Evaluations in Cultural Theory, ed. Peter Osborne, Vol. 2 (London: Routledge, 2005), pp. 412–40 (p. 414). 127 Bloom, Omens, pp. 42–4. 128 Ibid., pp. 239, 252. 129 Slavoj Žižek, The Puppet and the Dwarf: The Perverse Core of Christianity (Boston, MA: MIT Press, 2003), p. 8. 130 Žižek, On Belief, pp. 35, 54. 131 Benjamin, ‘Theses on the Philosophy of History’, p. 250. 132 Barnes, Nightwood, p. 307. 133 H.D., ‘Narthex’, p. 243.

1 ‘On the Side of the Angels’: Historical Angels and Angels of History

1 See for example Mayr-Harting, Perceptions of Angels, p. 12. 2 Virginia Woolf [Speech before the London / National Society for Women’s Service, 21 January 1931], in The Pargiters: The Novel-essay Portion of ‘The Years’, ed. Mitchell A. Leaska (London: Hogarth, 1978), p. xxx. 3 Arthur Machen, War and the Christian Faith (London: Skeffington, 1918), p. 8. 4 Arthur Machen, The Angel of Mons: The Bowmen and Other Legends of the War (London: Simpkin, Marshall, Hamilton and Kent, 1915). 5 For the difference between these two models of time see Charles Taylor, A Secular Age, p. 57. 6 Nietzsche blames Hegelians for the perverse consequences of the ‘disease’ of history: ‘The belief that one is a latecomer of the ages is, in any case, paralys- ing and depressing: but it must appear dreadful and devastating when such a belief one day by a bold inversion raises this latecomer to godhood as the true meaning and goal of all previous events, when his miserable condition is equated with a completion of world-history.’ See Nietzsche, ‘On the Uses and Disadvantages of History for Life’, in Untimely Meditations, ed. Daniel Breazeale and trans. R.J. Hollingdale (Cambridge: Cambridge University Press, 1997), pp. 57–124 (p. 104). 7 Robert Pippin provides a useful discussion of the dilemma posed by modernity as a ‘self-grounding’ or ‘presuppositionless beginning’ in Modernism 190 Notes

as a Philosophical Problem: On the Dissatisfactions of European High Culture, 2nd edn (Oxford: Blackwell, 1999), p. 28. 8 See Georg Lukács, ‘The Ideology of Modernism’, in Realism in Our Time, p. 35. 9 Agnes Heller, A Theory of Modernity (Oxford: Blackwell, 1999), p. 28. 10 T.S. Eliot, ‘Gerontion’, in Collected Poems 1909–1962 (London: Faber and Faber, 1963), p. 40. 11 Weber, Protestant Ethic, p. 13. 12 Alter, Necessary Angels, p. 119. See also Iain Chambers, ‘History, the Baroque and the Judgement of the Angels’, in The Actuality of Walter Benjamin, ed. Laura Marcus and Lynda Nead (London: Lawrence and Wishart, 1998), pp. 172–93 (p. 185). 13 David Jones, In Parenthesis (London: Faber, 1961), pp. 77, 183. 14 See Machen, War and the Christian Faith, p. 8. 15 Machen, The Angel of Mons, pp. 33–5. 16 Rudyard Kipling, ‘A Madonna of the Trenches’, in War Stories and Poems (Oxford: Oxford University Press, 1990), pp. 294–308 (p. 307). 17 Rev. George Percival Bassett Kerry, Guardian Angels. [A Sermon.] with special reference to the vision of angels after the retreat from Mons, in August 1914 (Eastbourne: W. H. Smith, 1915), p. 12. 18 Harold Begbie, On the Side of the Angels: The Story of the Angels at Mons: An Answer to ‘The Bowmen’, 3rd edn (London: Hodder and Stoughton, 1915), p. 17. 19 Machen, War and the Christian Faith, p. 5. 20 Roger Luckhurst, The Invention of Telepathy: 1870–1901 (Oxford: Oxford University Press, 2002), p. 203. 21 Luckhurst describes how in a review of Phantasms of the Living Machen observes the paradox of a society that claims to be sceptical but devotes ‘prolonged and laborious exertions’ to the investigation of telepathy. Ibid., p. 202. 22 Machen, Angel of Mons, p. 25. 23 Ibid., p. 27. 24 I.E. Taylor, Angels, Saints and Bowmen of Mons: An Answer to Mr Arthur Machen and Mr Harold Begbie (London: Theosophical Publishing Society, 1916), p. 4. 25 Ibid., pp. 6–7. 26 Ibid., p. 5. 27 Begbie, On the Side of the Angels, p. 14. 28 Ibid., pp. 95–6. 29 The Worship of the Church: Being the Report of the Archbishops’ Second Committee of Inquiry, published for the National Mission of Repentance and Hope (London: Society for Promoting Christian Knowledge, 1918), p. 38. 30 See Historical Dictionary of Catholicism, ed. William J. Collinge (Landon, MD: Scarecrow, 1997), p. 104. 31 Phyllis Campbell quoted in Begbie, On the Side of the Angels, p. 55. Campbell’s original article was published in the Occult Review. 32 Ibid., p. 56. 33 Isabel Rivers, Reason, Grace and Sentiment: A Study in the Language of Religion and Ethics, Vol. 1, Whichcote to Wesley (Cambridge: Cambridge University Press, 1991), p. 21. Notes 191

34 Begbie, On the Side of the Angels, p. 14. 35 Oscar Levy, ‘The Nietzsche Movement in England: A Retrospect, a Confession, and a Prospect I’, New Age, 12 (19 December 1912), 157–8 (p. 158). 36 Berger, Religious America, p. 4. 37 Woolf, ‘Professions for Women’, p. 150. Further references to this essay are given after quotations in the text. 38 Virginia Woolf, A Room of One’s Own / Three Guineas, ed. Morag Shiach (Oxford: Oxford University Press, 1998), p. 95. 39 Miglena Nikolchina, Matricide in Language: Writing Theory in Kristeva and Woolf (New York: Other, 2004), p. 82. 40 James Stephen, Essays in Ecclesiastical Biography, Vol. 1 (London: Longman, Brown, Green and Longmans, 1849), p. 309. 41 Ibid., p. 309. 42 Woolf [Speech before the London/National Society for Women’s Service, 21 January 1931], in The Pargiters, p. xxxix. Further references to this essay are given after quotations in the text. 43 Pecora, Secularization, p. 173. 44 Stephen, Essays, p. 337. 45 E.M. Forster, Marianne Thornton, ed. Evelyne Hanquart-Turner (London: Andre Deutsch, 2000), p. 35. 46 Woolf, ‘George Eliot’, in The Common Reader (New York: Harcourt, Brace, 1925), pp. 229–42 (p. 233). 47 Rosenberg notes that Woolf’s approach to history lies somewhere between that of Collingwood who allows that the past might be constructed to empower the present and Trevelyan’s chronological method. See Beth Carole Rosenberg, ‘Virginia Woolf’s Postmodern Literary History’, MLN, 115 (2000), 1112–30 (pp. 1114, 1121, 1119). 48 R.G. Collingwood, Religion and Philosophy [1916] (Bristol: Thoemmes Press, 1994), pp. 45–6 and 51. 49 Rachel Bowlby, Feminist Destinations and Further Essays on Virginia Woolf (Edinburgh: Edinburgh University Press, 1997), p. 6. 50 Collingwood, Religion and Philosophy, pp. 47–9. 51 See for example Elaine Showalter, A Literature of Their Own: From Charlotte Brontë to Doris Lessing, rev. edn (London: Virago, 1999), pp. 263–97. 52 Nikolchina, Matricide in Language, p. 83. 53 Benjamin, ‘Theses on the Philosophy of History’, p. 250. 54 Richard Wolin, Walter Benjamin: An Aesthetic of Redemption, 2nd edn (Berkeley: University of California Press, 1994), p. xxii. For Scholem, Benjamin’s ‘genius’ is ‘concentrated in this angel’. See Scholem, ‘Walter Benjamin and his Angel’, in On Walter Benjamin: Critical Essays and Recollections, ed. Gary Smith (Cambridge, MA: MIT Press, 1988), pp. 51–89 (p. 86). 55 Benjamin, ‘Theses on the Philosophy of History’, p. 249. Further references to this essay are given after quotations in the text. 56 Sanja Bahun, ‘The Burden of the Past, the Dialectics of the Present: Notes on Virginia Woolf’s and Walter Benjamin’s Philosophies of History’, Modernist Cultures, 3:2 (2008), 100–15 (pp. 106–7). 57 Sigrid Weigel, Body-and Image-Space: Re-reading Walter Benjamin, trans. Georgina Paul, Rachel McNicholl and Jeremy Gaines (London: Routledge, 1996), p. 79. 192 Notes

58 Orlando [1992], DVD, dir. Sally Potter (Artificial Eye, 2003). 59 Virginia Woolf, Orlando, ed. Brenda Lyons (London: Penguin, 1993), p. 227. 60 Chambers, ‘History, The Baroque and the Judgement of the Angels’, pp. 188–9. 61 Gillian Rose, ‘Walter Benjamin: Out of the Sources of Modern Judaism’, in The Actuality of Walter Benjamin, ed. Marcus and Nead, pp. 85–117 (p. 87). 62 Ibid., pp. 87, 109. 63 Walter Benjamin, The Arcades Project, trans. Howard Eiland and Kevin McLaughlin (Cambridge, MA: Belknap Press, 1999), p. 15. Further references to this book are given after quotations in the text. 64 See Friedrich Nietzsche, The Gay Science, ed. Bernard Williams and trans. Josefine Nauckhoff (Cambridge: Cambridge University Press, 2001), pp. 194–5. 65 See for example, Wolin, Walter Benjamin, p. xxv. 66 Walter Benjamin, ‘One Way Street’, in Walter Benjamin: Selected Writings, Vol. 1, 1935–1938, ed. Marcus Bullock and Michael W. Jennings (Cambridge, MA: Belknap, 1997), pp. 444–88 (p. 486). 67 Irving Wohlforth, ‘Smashing the Kaleidoscope: Walter Benjamin’s Critique of Cultural History’, in Walter Benjamin and the Demands of History, ed. Michael P. Steinberg (Ithaca, NY: Cornell University Press, 1996), pp. 190–205 (p. 201). 68 Walter Benjamin, ‘Agesilaus Santander’, in Walter Benjamin: Selected Writings, Vol. 2, 1927–1934, ed. Michael W. Jennings, Howard Eiland and Gary Smith and trans. Rodney Livingstone and others (Cambridge, MA: Belknap, 1999), pp. 712–16 (p. 712). Further references to this essay are given after quotations in the text. 69 Scholem, ‘Walter Benjamin and his Angel’, p. 65. 70 Giorgio Agamben, ‘Walter Benjamin and the Demonic: Happiness and Historical Redemption’, in Potentialities: Collected Essays in Philosophy, ed. and trans. Daniel Heller-Roazen (Stanford: Stanford University Press, 1991), pp. 138–57 (p. 139); Scholem, ‘Walter Benjamin and his Angel’, p. 68. This is not, Scholem admits, an exact anagram as ‘Agesilaus Santander’ includes a superfluous ‘i’. 71 Agamben, ‘Walter Benjamin and the Demonic’, p. 144. 72 Scholem, ‘Walter Benjamin and his Angel’, p. 70. 73 Ibid., p. 70. 74 Karl Marx, ‘On the Jewish Question’, quoted in Walter Benjamin, ‘Karl Kraus’, in Selected Writings, Vol. 2, pp. 433–58 (p. 454). Further references to this essay are given after quotations in the text. 75 For a discussion of the different interpretations of Benjamin’s unmensch see Beatrice Hanssen, Walter Benjamin’s Other History: Of Stones, Animals, Human Beings, and Angels (Berkeley: University of California Press, 1998), pp. 114–15; and for unmensch as non-man see Christine Buci-Glucksmann, Baroque Reason: The Aesthetics of Modernity, trans. Patrick Camiller (London: Sage, 1994), p. 57. 76 Buci-Glucksmann, Baroque Reason, p. 43. 77 Weigel, Body, p 79. 78 Ibid., pp. 85, 89. Notes 193

79 Sigrid Weigel, ‘Eros and Language: Benjamin’s Kraus Essay’, trans. Georgina Paul, in Benjamin’s Ghosts, ed. Gerhard Richter (Stanford: Stanford University Press, 2002), pp. 278–95 (p. 290). 80 Walter Benjamin, ‘The Author as Producer’, in Selected Writings, Vol. 2, pp. 768–82 (p. 770). Further references to this essay are given after quotations in the text. 81 Esther Leslie, Walter Benjamin: Overpowering Conformism (London: Pluto, 2000), p. 92. 82 Ibid., pp. 105, 92. 83 Wohlforth, ‘Smashing the Kaleidoscope’, p. 201; and Buci-Glucksmann, Baroque Reason, pp. 53, 43. 84 Susan Buck-Morss, The Dialectics of Seeing: Walter Benjamin and the Arcades Project (Cambridge, MA: MIT Press, 1989), p. 120. 85 Theodor Adorno, Ernst Bloch, Georg Lukács and others, Aesthetics and Politics, ed. and trans. Ronald Taylor (London: NLB, 1977), p. 112. 86 Ibid., p. 119. 87 Buck-Morss, Dialectics of Seeing, p. 120. 88 Garidis, Les anges, p. 265. 89 Giorgio Agamben, The Man Without Content, trans. Georgia Albert (Stanford: Stanford University Press, 1999), pp. 109–10. 90 Alter, Necessary Angels, p. 119.

2 ‘The Angel Club’: The Angel versus the Ubermensch

1 Virginia Woolf, ‘How it Strikes a Contemporary’, in The Common Reader (London: Hogarth Press, 1951), pp. 292–305 (p. 297). 2 Wyndham Lewis, Prologue to Tarr (London: Egoist, 1918), p. x; and Andrzej Gasiorek, ‘Towards a “Right Theory of Society”?: Politics, Machine Aesthetics, and Religion’, in T.E. Hulme and the Question of Modernism, ed. Edward Comentale and Andrzej Gasiorek (Aldershot: Ashgate, 2006), pp. 149–68 (p. 154). 3 Lawrence, Apocalypse, p. 132; and Wyndham Lewis, The Human Age, p. 113. 4 See for example Christopher Hitchens, God is Not Great: The Case Against Religion (London: Atlantic, 2007); and Richard Dawkins, The God Delusion (London: Bantam Press, 2006). 5 Taylor, A Secular Age, p. 551. 6 Hulme, ‘Humanism and the Religious Attitude’, in Speculations: Essays on Humanism and the Philosophy of Art, ed. Herbert Read (London: Kegan Paul, Trench, Trubner, 1936), pp. 3–71 (pp. 10, 6). 7 Taylor, A Secular Age, pp. 563, 572. 8 Hulme, ‘Humanism and the Religious Attitude’, p. 70. 9 See for example Murray Roston, Modernist Patterns in Literature and the Visual Arts (Basingstoke: Macmillan – now Palgrave Macmillan, 2000), p. 64. For further examples of this approach see Daniel Albright, Daniel Tiffany and Jeff Wallace. 10 Rod Rosenquist has recently revisited the debate over the foundations of modernism to show how the consolidation begun by the likes of Eliot and Pound in the early 1920s was continued into the late 20s and 30s by writers 194 Notes

not always included among the key figures of modernism. See Rosenquist, Modernism, the Market and the Institution of the New (Cambridge: Cambridge University Press, 2009). 11 Bowler, Reconciling Science, pp. 208–13. 12 R.J. Campbell, The New Theology (London: Chapman and Hall, 1907), pp. 76, 66–7. 13 Pope Pius X, speech on 17 April 1907, quoted in Michele Ranchetti, The Catholic Modernists (New York: Oxford University Press, 1969). See also Marvin R. O’Connell, Critics on Trial: An Introduction to the Catholic Modernist Crisis (Washington: The Catholic University of America Press, 1994), p. 335. 14 Bowler, Reconciling Science, pp. 334–5. 15 Ibid., p. 221. 16 W.L. Courtney, Do We Believe? A Record of a Great Correspondence in the ‘Daily Telegraph’, October, November, December, 1904 (London: Hodder and Stoughton, 1905). 17 McLeod, Religion, p. 186. 18 Gillian Beer, Darwin’s Plots: Evolutionary Narrative in Darwin, George Eliot and Nineteenth-Century Fiction, 2nd edn (Cambridge: Cambridge University Press, 2000), p. 48. 19 Campbell, New Theology, pp. 223–4; and Bowler, Reconciling Science, p. 228. 20 Hulme, ‘Romanticism and Classicism’, in Speculations, pp. 113–40 (p. 131). 21 Hulme, ‘Modern Art and its Philosophy’, in Speculations, pp. 75–109 (p. 86). 22 Ezra Pound, ‘A Retrospect’, in Literary Essays, ed. T.S. Eliot (London: Faber and Faber, 1953), pp. 3–14 (p. 3). 23 Ronald Schuchard, Eliot’s Dark Angel: Intersections of Life and Art (Oxford: Oxford University Press, 1999), p. 68. 24 See John Worthen, D.H. Lawrence: The Early Years 1885–1912 (Cambridge: Cambridge University Press, 1991), p. 170. 25 Ibid., pp. 171–2. 26 Lawrence to Robert Reid (15 October 1907), in Letters of D.H. Lawrence, Vol. 1, September 1901–May 1913, ed. James T. Boulton (Cambridge: Cambridge University Press, 1979), p. 37. 27 Wallace, D.H. Lawrence, p. 41. 28 Lawrence to Reid (3 December 1907), Letters of D.H. Lawrence, Vol. 1, pp. 39–41. 29 Peter Dews, The Idea of Evil (Oxford: Blackwell, 2008), p. 48. 30 Arthur Schopenhauer, ‘The Metaphysic of Love’, in Essays of Schopenhauer, trans. Mrs Rudolf Dircks (London: Walter Scott, 1897), pp. 168–208 (p. 208). 31 Quoted in Emile Delavenay, ‘Sur un exemplaire de Schopenhauer annoté par D.H. Lawrence’, Revue Anglo-Américaine, 13 (1935–36), 234–8 (p. 238). 32 Friedrich Nietzsche, Beyond Good and Evil: Prelude to a Philosophy of the Future, ed. Rolf-Peter Horstmann and Judith Norman and trans. Judith Norman (Cambridge: Cambridge University Press, 2002), pp. 73, 127, 197. 33 Friedrich Nietzsche, Human, All Too Human, trans. R.J. Hollingdale (Cambridge: Cambridge University Press, 1996), p. 22. 34 T.R. Wright, D.H. Lawrence and the Bible (Cambridge: Cambridge University Press, 2000), pp. 55–6. Notes 195

35 David Thatcher, Nietzsche in England 1890–1914 (Toronto: University of Toronto Press, 1970), p. 235. 36 Ibid. 37 See for example Wallace Martin in The ‘New Age’ Under Orage: Chapters in English Cultural History (Manchester: Manchester University Press, 1967). 38 See for example Anne Fernihough, ‘“Go in Fear of Abstractions”: Modernism and the Spectre of Democracy’, Textual Practice, 14 (2000), 479–97; and Charles Ferrall, ‘The New Age and the Emergence of Reactionary Modernism before the Great War’, Modern Fiction Studies, 38 (1992), 653–67. 39 Ferrall, ‘The New Age’, p. 658. 40 Anthony M. Ludovici, Nietzsche and Art (London: Constable, 1911), pp. 76, 140. 41 Friedrich Nietzsche, On the Genealogy of Morality, ed. Keith Ansell-Pearson and trans. Carol Diethe (Cambridge: Cambridge University Press, 1994), p. 63. 42 Ludovici, Nietzsche, p. 219. 43 Hulme, ‘Mr Epstein and the Critics’, New Age, 14 (25 December 1913), 251–3 (p. 252). 44 Ferrall, ‘The New Age’, p. 658; and Lewis, Tarr, pp. 11, x. 45 Ludovici, ‘Art: Nietzsche, Culture and Plutocracy’, New Age, 14 (29 January 1914), 411–12 (p. 411). 46 See for example, Nietzsche, Genealogy of Morality, p. 19. 47 A.R. Orage, Nietzsche in Outline and Aphorism (London: Foulis, 1907), p. 124. 48 Orage, ‘The Future of the New Age’, New Age, 1 (2 May 1907), 8. 49 Friedrich Nietzsche, Thus Spoke Zarathustra: A Book for Everyone and No One, trans. R.J. Hollingdale (Harmondsworth: Penguin, 2003), pp. 43–4. Orage quotes this and similar phrases from Thus Spoke Zarathustra with tedious reg- ularity in Friedrich Nietzsche: The Dionysian Spirit of the Age (London: Foulis, 1906), pp. 65, 70; and Nietzsche in Outline and Aphorism, pp. 43, 55, 162. 50 Blavatsky, Key to Theosophy, p. 11 51 Blavatsky imagines an all-encompassing medium or ‘ether’ made up of angels and sentient beings entirely devoid of individuality. See The Secret Doctrine, Vol. 1, pp. 318–19. 52 Blavatsky, Key to Theosophy, p. 330. 53 A.R. Orage, ‘Unedited Opinions: The Superman’, New Age, 8 (1 December 1910), 107. 54 A.R. Orage, ‘Unedited Opinions: Enough of Man?’, New Age, 11 (4 July 1912), 227–8 (p. 228). 55 See Plato, The Republic, especially book 3. 56 A.R. Orage, ‘Unedited Opinions: Devil Worship’, New Age, 10 (11 April 1912), 564–5 (p. 564). 57 A.R. Orage, ‘Unedited Opinions: Some Errors of Modern Writers’, New Age, 9 (5 October 1911), 539. 58 Blavatsky argues that in the Septuagint it means ‘Emanations, Aeons, just as with the Gnostics’. See Key to Theosophy, p. 330. 59 Leadbeater, A Textbook, p. 105. 60 John Milton, Paradise Lost, ed. Alistair Fowler (London: Longman, 1971), p. 234 (Book iv, lines 677–8). 196 Notes

61 Lawrence, Women in Love, p. 128. For Lawrence on human evolution into angels see ‘Study of Thomas Hardy’, in Phoenix, pp. 398–516 (p. 432). 62 Hulme, ‘Romanticism and Classicism’, in Speculations, pp. 113–40 (p. 118). ‘Romanticism and Classicism’ was not published during Hulme’s lifetime, but according to Michael Levenson this text was likely to have been written sometime in late 1911 or 1912, at least, then, a year later than ‘Anthropolatry’. See Levenson, A Genealogy of Modernism: A Study of English Literary Doctrine 1908–1922 (Cambridge: Cambridge University Press, 1984), pp. 87–8. 63 Upward, Anthropolatry’, New Age, 6 (13 January 1910), 249–50 (p. 249). 64 It was on the basis of the success of the New Word that Upward was invited to contribute ‘a successor to that work’ by the editor of the New Age. See ‘Our New Avatar’, New Age, 6 (3 February 1910), 316–17 (p. 317). For Ezra Pound’s praise of Upward see ‘The Divine Mystery’, in Selected Prose 1909–1965, ed. William Cookson (London: Faber and Faber, 1973), pp. 373–6 (p. 375); and ‘Allen Upward Serious’, in Selected Prose, pp. 377–82 (p. 378). 65 Upward’s articles were published over three months in the New Age, 6: ‘The Order of the Seraphim I’ (10 February 1910), 349–50; ‘The Order of the Seraphim II’ (10 March 1910), 445–6; and ‘The Order of the Seraphim III’ (21 April 1910), 590–1. Further references to this series are given after the quotations in the text 66 There is also an echo of the Cambridge Apostles here. Lytton Strachey and Leonard Woolf, among others, were known as ‘Angels’, referring to those who were former members or who had become Fellows. See W.C. Lubenow, The Cambridge Apostles, 1820–1914: Liberalism, Imagination, and Friendship in British Intellectual and Professional Life (Cambridge: Cambridge University Press, 1998). I am grateful to Rowan Boyson for bringing this to my attention. 67 See Bowler, Reconciling Science, p. 221. 68 Upward, ‘Angel Club’, New Freewoman 1:8 (1 October 1913), 144–5 (p. 144). 69 See Colin Milton, Lawrence and Nietzsche: A Study in Influence (Aberdeen: Aberdeen University Press, 1987), p. 16. 70 Fernihough, ‘Go in Fear of Abstractions’, p. 482. 71 Wyndham Lewis, Tarr, p. x. 72 Lawrence, ‘Democracy’, in Phoenix, pp. 699–718 (p. 702). 73 Announcement in New Freewoman, 1 (1 September, 1913), p. 120. A further announcement appeared in New Freewoman, 1 (15 August, 1913), p. 98. 74 Ezra Pound to the Editor, ‘The Order of the Brothers Minor’, New Freewoman, 1 (15 October 1913), 176; ‘The Divine Mystery’ in Selected Prose, p. 375; and ‘Allen Upward Serious’, in Selected Prose, p. 382. 75 Upward, Some Personalities (London: John Murray, 1921), pp. 299, 301. 76 Upward, ‘Angel Club’ (October), p. 145. 77 See Wyndham Lewis, Tarr, p. 311. Anne Fernihough discusses the gender bias in the New Age demand for creative renewal in ‘Go in Fear of Abstractions’. 78 Bruce Clarke, Dora Marsden and Early Modernism: Gender, Individualism, Science (Michigan: University of Michigan Press, 1996), p. 99. Notes 197

79 Ferrall, for example, suggests intriguingly that Ezra Pound drew on ‘The Order of the Seraphim’ for his own version of an organically ordered society in ‘The Bourgeoisie’. See Charles Ferrall, ‘Suffragists, Egoists and the Politics of Early Modernism’, English Studies in Canada, 18 (1992), 433–46 (p. 439). Clarke makes a brief reference to ‘The Order of the Seraphim’ in his book on Marsden and the New Freewoman though oddly he does not mention ‘The Angel Club’ which actually appeared in this journal. See Clarke, Dora Marsden and Early Modernism, p. 108. 80 Pound, ‘Order of the Brothers Minor’, p. 176. 81 The New Age had its own ‘angel’, Lewis Wallace, who contributed to the journal as M.B. Oxon. 82 The Chancellor [Upward] to the Editor, ‘The Angel Club’. New Freewoman, 1 (1 November 1913), 199. 83 Logenbach, Stone Cottage, p. 26. 84 Levenson, A Genealogy, pp. 71–4. 85 T.E. Hulme, ‘Romanticism and Classicism’, in Speculations, pp. 119–20. 86 Logenbach, Stone Cottage, p. 32. 87 Pound, ‘A Retrospect’, p. 4; and Andrzej Sosnowski ‘Pound’s Imagism and Emanuel Swedenborg’, Paideuma, 20 (1991), 31–8 (p. 32). 88 Ezra Pound to William Carlos Williams (24 October 1907), quoted in Surette, Birth of Modernism, pp. 130–1. 89 Lawrence to S.S. Koteliansky (3 January 1915), in Letters of D.H. Lawrence, Vol. 2, p. 253. Further references to this collection are given after quotations in the text. 90 W.H.G. Armytage, Heavens Below: Utopian Experiments in England 1560–1960 (London: Routledge and Kegan Paul, 1961), pp. 289–304, 333–4. 91 Keith Sagar, D.H. Lawrence: Life into Art (Harmondsworth: Penguin, 1985), p. 253; and Harry T. Moore, The Priest of Love: A Life of D.H. Lawrence, rev. edn (New York: Farrar, Straus and Giroux, 1974), p. 230. 92 Patrick Bridgwater explains that Beyond Good and Evil was added to the stock of Croydon library in 1908 and that, as Lawrence took up a teaching position in Croydon in the same year, he was likely to have come across it there. See Bridgwater, Nietzsche in Anglosaxony: A Study of Nietzsche’s Impact on English and American Literature (Leicester: Leicester University Press, 1972), pp. 103–4. 93 Nietzsche, Beyond Good and Evil, p. 155. 94 Ibid., p. 15. 95 Milton, Lawrence and Nietzsche, p. 16. 96 Bridgwater, Nietzsche in Anglosaxony, p. 107. 97 Kathryn Jenner, Christian Symbolism (London: Methuen, 1910), p. 74 and plate facing. 98 Jeffrey Meyers, ‘The Rainbow and Fra Angelico’, D.H. Lawrence Review, 7 (1974), 139–55 (p. 140). 99 Mark Kinkead-Weekes, D.H. Lawrence: Triumph to Exile 1912–1922 (Cambridge: Cambridge University Press, 1996), p. 182. 100 See for example Milton, Lawrence and Nietzsche, pp. 6–8; Robert E. Montgomery, The Visionary D.H. Lawrence: Beyond Philosophy and Art (Cambridge: Cambridge University Press, 1994), pp. 50–3; and more 198 Notes

recently, Morag Shiach, Modernism, Labour and Selfhood in British Literature and Culture, 1890–1930 (Cambridge: Cambridge University Press, 2004), pp. 170–1. 101 Arthur Schopenhauer, The World as Will and Representation, Vol. 1, trans. E.F.J. Payne (New York: Dover, 1969), p. 196. 102 Michael Bell, Literature, Modernism and Myth: Belief and Responsibility in the Twentieth Century (Cambridge: Cambridge University Press, 1997), p. 29. 103 For suggestive comparisons of Heidegger with Lawrence see Michael Bell, D.H. Lawrence: Language and Being (Cambridge: Cambridge University Press, 1992); Paul Sheehan, Modernism, Narrative and Humanism (Cambridge: Cambridge University Press, 2002); and Anne Fernihough, D.H. Lawrence: Aesthetics and Ideology (Oxford: Clarendon Press, 1993). 104 Martin Heidegger, Nietzsche, Vol. 1, The Will to Power as Art, trans. David Farrell Krell (London: Routledge and Kegan Paul, 1981), pp. 92. 105 Ibid., pp. 97, 100, 116. 106 Ibid., pp. 119, 116. 107 Rainer Maria Rilke, Duino Elegies, trans. Edward Snow (New York: North Point, 2000), p. 5. 108 Eugene Goodheart also draws attention to Rilke’s angels in his own reading of Lawrence. See Goodheart, The Utopian Vision of D.H. Lawrence (Chicago: University of Chicago Press, 1963), p. 77. 109 D.H. Lawrence, The Rainbow, ed. Mark Kinkead-Weekes (London: Penguin, 1995), p. 271. Further references to this novel are given after quotations in the text. 110 D.H. Lawrence, ‘Song of a Man Who Has Come Through’, in Complete Poems, ed. Vivian de Sola Pinto and Warren Roberts (Harmondsworth: Penguin, 1993), p. 250. 111 Jeremy Reed, Angels, Divas and Blacklisted Heroes (London: Peter Owen, 1999), p. 92. 112 Lawrence, ‘Study of Thomas Hardy’, in Phoenix, pp. 398–516 (pp. 403–4). 113 Lawrence, Women in Love, p. 199. 114 Lawrence, ‘The Crown’, in Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert (Cambridge: Cambridge University Press, 1988), pp. 249–306 (p. 302). 115 Emile Delavenay, D.H. Lawrence and Edward Carpenter: A Study in Edwardian Transition (London: Heinemann, 1971), pp. 21, 173. 116 Edward Carpenter, ‘Angels’ Wings’, in Angels’ Wings: A Series of Essays on Art and its Relation to Life, 2nd edn (London: Swan Sonnenschein, 1899), pp. 25–40 (pp. 25–6). 117 Ibid., pp. 36, 39. 118 Meyers, The Rainbow, pp. 142–3. 119 Lawrence, ‘Introduction to these Paintings’, in Phoenix, pp. 551–84 (p. 557). Further references to this essay are given after quotations in the text. 120 See for example ‘Man’s Image’ and ‘Finding your Level’, in Complete Poems, pp. 528, 548; and Lawrence, Apocalypse, pp. 83, 120. 121 Lawrence, Apocalypse, p. 120. 122 Upward, Some Personalities, p. 299. Notes 199

3 ‘Angels on All Fours’: The Third Sex and Angels with ‘A Difference’

1 Marie Stopes, Sex and Religion (London: Putnams, 1929), p. 23. This booklet was first published as a chapter in Stopes’s Sex and the Young (London: Gill, 1926). 2 Clifford Howard, Sex and Religion: A Study of their Relationship and Its Bearing Upon Civilization (London: Williams and Norgate, 1925), pp. 182–3. 3 Howard, Sex and Religion, pp. 29, viii, 199. 4 H.D., ‘Narthex’, p. 243. 5 Howard, Sex and Religion, pp. 152–3. 6 Urania, 47–8 (September–December 1924). This manifesto is published at the end of all the issues held by the Women’s Library in London. It is also quoted with translation from Greek in Lewis Gifford, Eva Gore Booth and Esther Roper: A Biography (London: Pandora, 1988), p. 161. 7 See Angela Ingram and Daphne Patai, ‘Fantasy and Identity: The Double Life of a Victorian Sexual Radical’, in Rediscovering Forgotten Radicals: British Women Writers 1889–1939, ed. Ingram and Patai (Chapel Hill: University of North California Press, 1993), pp. 262–95. 8 ‘The Enthronement of the Feminine’, Urania, 53–4 (September–December 1925), p. 10. 9 ‘Sex is an Accident’, Urania, 113–14 (September–December 1935), p. 2. 10 Ashton, ‘Bridging the Difference’, p. 238. 11 Bruzzi, Zara, ‘”The Fiery Moment”: H.D. and the Eleusinian Landscape of English Modernism’, Agenda, 25 (1987–88), 97–112 (p. 106). 12 Sylvia Pankhurst designed an angel badge for the Suffragettes in 1908. Other Suffragettes were more wary of being associated with this symbol of feminine virtue. The East Anglian branch of the National Union of Women’s Suffrage Societies adopted the motto ‘Non Angelis ed Angli’ [Not angels but citizens]. Quoted in Lois Cucullu, Expert Modernists: Matricide and Modern Culture: Woolf, Forster, Joyce (Basingstoke: Palgrave Macmillan, 2004), p. 36. 13 Caroline Rupprecht, Subject to Delusions: Narcissism, Modernism, Gender (Northwestern University Press: Evanston Illinois, 2006), p. 179. 14 Havelock Ellis to Edward Carpenter (17 December 1892) quoted in Sheila Rowbotham, Edward Carpenter: A Life of Liberty and Love (London: Verso, 2008), pp. 186–7. 15 For the court case mentioning Studies see Jeffrey Weeks, Coming Out: Homosexual Politics in Britain from the Nineteenth Century to the Present (London: Quartet, 1977), p. 60. The Lancet is quoted in Lucy Bland and Laura Doan (eds), Sexology Uncensored: The Documents of Sexual Science (Cambridge: Polity, 1998), p. 42. 16 Edward Carpenter, Love’s Coming-of-Age (London: Methuen, 1914), pp. 103–4. 17 See for example Bland and Doan, Sexology in Culture; Deidre Anne (McVicker) Pettipiece, Sex Theories and the Shaping of Two Moderns: Hemingway and H.D. (New York: Routledge, 2002); and Lisa Rado, The Modern Androgyne Imagination: A Failed Sublime (Charlottesville: University Press of Virginia, 2000). 18 Rowbotham, Edward Carpenter, p. 90. 200 Notes

19 Edward Carpenter, The Intermediate Sex: A Study of Some Transitional Types of Men and Women (London: Swan Sonnenschein, 1908), pp. 19–20. 20 Havelock Ellis, Sexual Inversion, Vol. 2, part 2 of Studies in the Psychology of Sex, 3rd edn [1910] (New York: Random House, 1936), pp. 2–3. Further references to Ellis are to this particular volume and part. 21 Carpenter, Intermediate Sex, p. 20. 22 Ibid., p. 10. 23 Ibid., p. 109. 24 Ellis, Sexual Inversion, p. 293. 25 Edward Carpenter, Intermediate Types among Primitive Folk: A Study in Social Evolution (London: Allen, 1914), p. 48. 26 Barnes, Nightwood, p. 295. 27 Ibid., p. 63. 28 Ibid., p. 12. 29 Ellis, Sexual Inversion, p. 29. 30 Alison Oram, ‘ “Sex is an accident”: Feminism, Science and the Radical Theory of Urania 1915–40, in Sexology in Culture: Labelling Bodies and Desires, ed. Lucy Bland and Laura Doan (Cambridge: Polity, 1998), pp. 214–30 (p. 218). 31 Ingram and Patai, ‘Fantasy and Identity’, p. 283. 32 See for example ‘And Many More?’, Urania, 87–88 (May–August 1931). 33 Oram, ‘Sex is an accident’, p. 220; and Sandra Gilbert and Susan Gubar, No Man’s Land: The Place of the Woman Writer in the Twentieth Century, Vol. 2, Sexchanges (New Haven: Yale University Press, 1989), p. 364. 34 See Rado, Modern Androgyne, especially pp. 66–9. 35 Ellis, Sexual Inversion, p. 318. 36 Bryher to H.D. (20 March 1919), H.D. Papers, YCAL, Mss 24, fol. 80. Susan Stanford Friedman summarizes the contents of this letter in Analyzing Freud: Letters of H.D., Bryher and their Circle (New York: New Directions, 2002), pp. 3–4. 37 H.D., Asphodel, ed. Robert Spoo (Durham, NC: Duke University Press, 1992), p. 9. Further references to this novel are given after quotations in the text. 38 H.D., ‘Joan of Arc’, Close Up, 3:1 (1928), 15–23 (p. 16). 39 H.D., ‘Joan of Arc’, p. 22. 40 Deborah Parsons, Djuna Barnes (Tavistock: Northcote House, 2003), pp. 69–70. 41 See James D. Steakley, ‘Per scientiam ad justitiam: Magnus Hirschfeld and the Sexual Politics of Innate Homosexuality’, in Science and Homosexualities, ed. Vernon A. Rosario (London: Routledge, 1997), pp. 133–54 (p. 143). 42 Parsons, Djuna Barnes, p. 70. 43 Djuna Barnes, Ladies Almanack (Elmwood Park, IL: Dalkey, 1992), p. 24. 44 Bertha Harris quoted in Following Djuna: Women Lovers and the Erotics of Loss, by Carolyn Allen (Bloomington: Indiana University Press, 1996), p. 4. 45 Honoré de Balzac to Madame Hanska (November 1833), quoted in Séraphita, trans. Clara Bell (Sawtry: Dedalus, 1989), p. x. 46 Ibid., pp. 151–2. 47 See for example, the sections titled ‘The Conjunction of Heaven with the Human Race’ and ‘Therefore Each Angel is in A Complete Human Form’, in Emanuel Swedenborg, Heaven and its Wonders and Hell, ed. Doris H. Harley and trans. J.C. Ager (London: Swedenborg Society, 1958), pp. 73–7, 291–302. Notes 201

48 Ibid., p. 207. 49 Roland Barthes, S/Z, trans. Richard Miller (London: Cape, 1975), p. 4; and Writing Degree Zero and Elements of Semiology, trans. Annette Lavers and Colin Smith (London: Cape, 1967), p. 33. 50 Ursula N. Gestefeld, The Metaphysics of Balzac (New York: Gestefeld, 1898) p. 15. 51 Ibid., pp. 31, 65, 109. 52 Gilbert and Gubar, Sexchanges, p. 362. 53 Diana Collecott, H.D. and Sapphic Modernism (Cambridge: Cambridge University Press, 1999), pp. 53–4. 54 Surette, Birth of Modernism, pp. 146–9. 55 Natalie Clifford Barney, The One who is Legion or A.D.’s After-Life (London: Eric Partridge, 1930), p. 100. 56 Shari Benstock, Women of the Left Bank: Paris, 1900–1940 (London: Virago Press, 1987), p. 299–300. 57 Barney, One Who is Legion, p. 38. 58 Ibid., p. 101. 59 H.D., End to Torment: A Memoir of Ezra Pound, ed. Norman Holmes Pearson and Michael King (Manchester: Carcanet, 1980), p. 23. Further references to this memoir are given after quotations in the text. 60 Surette, Birth of Modernism, pp. 146–9. 61 Cassandra Laity, H.D. and the Victorian Fin de Siècle: Gender, Modernism, Decadence (Cambridge: Cambridge University Press, 1996), p. ix. 62 Carr, Verse Revolutionaries, p. 77. 63 Quoted in Demetres Tryphonopoulos, ‘Ezra Pound and Emanuel Swedenborg’, Paideuma, 20 (1991), 7–15 (p. 13). 64 For Freud’s understanding of the Oedipus complex as ‘the peak’ of infantile sexuality see ‘Three Essays on Sexual Theory’, in The Psychology of Love, trans. Shaun Whiteside (London: Penguin, 2006), pp. 111–220 (p. 208, n15). For the Oedipus complex more generally see chapter 5, section D in Interpreting Dreams, trans. J.A. Underwood (London: Penguin, 2006). For H.D.’s reaction to Freud’s diagnosis, see H.D. to Bryher [24–5 April 1933], Bryher Papers, Beinecke, Gen Mss 97, fol. 558. 65 Barnes, Nightwood, pp. 295–6. Further references to this novel are given after quotations in the text. 66 Avril Horner and Sue Zlosnik, ‘Strolling in the Dark: Gothic Flanerie in Djuna Barnes’s Nightwood’, in Gothic Modernisms, ed. Andrew Smith and Jeff Wallace (Basingstoke: Palgrave – now Palgrave Macmillan, 2001), pp. 78–94 (p. 81); and Laura J. Veltman, ‘ “The Bible Lies the One Way, but the Night- Gown the Other”: Dr. Matthew O’Connor, Confession, and Gender in Djuna Barnes’s Nightwood’, MFS, 49 (2003), 204–21 (pp. 207–8). 67 Harris, Other Sexes, p. 91; and Carlston, Thinking Fascism, p. 102. 68 Daniela Caselli observes a similar technique in Ladies Almanack where ‘Sexological theories from Karl Heinrich Ulrichs to Havelock Ellis charac- terizing the lesbian as a lacking man are turned upside down.’ See Caselli, Improper Modernism: Djuna Barnes’s Bewildering Corpus (Farnham: Ashgate, 2009), p. 50. 69 Carpenter, Intermediate Types, p. 48. 70 H.D., ‘Narthex’, p. 262. 202 Notes

71 Ibid., p. 243. 72 Ibid., p. 243; p. 253. 73 Lawrence, Women in Love, p. 199. 74 Robert Spoo, Introduction to Asphodel, pp. ix–xxi (p. xii). 75 H.D., Bid Me to Live, pp. 57, 66, 86, 138, 169, 183. Further references to this novel are given after quotations in the text. 76 See Friedman, Penelope’s Web, p. 161; and Peter E. Firchow, ‘Rico and Julia: The Hilda Doolittle – D.H. Lawrence Affair Reconsidered’, p. 72. 77 Lawrence to Catherine Carswell (27 October 1917), in Letters of D.H. Lawrence, Vol. 3, October 1916–June 1921, ed. James T. Boulton and Andrew Robertson (Cambridge: Cambridge University Press, 1984), p. 173. 78 See H.D., End to Torment, pp. 51–2; and Asphodel, pp. 154–5. 79 Carpenter, ‘Angels’ Wings’, p. 26. 80 Barnes, Ladies Almanack, p. 24.

4 ‘The Necessary Angel of Earth’: World War II and the Utopian Imagination

1 Geoff Gilbert, Before Modernism Was: Modern History and the Constituency of Writing (Basingstoke: Palgrave Macmillan, 2004), pp. xii, xvi. 2 Marjorie Perloff, 21st-Century Modernism: The New Poetics (Oxford: Blackwell, 2002), p. 3. 3 See Madelyn Detloff, The Persistence of Modernism: Loss and Mourning in the Twentieth Century (Cambridge: Cambridge University Press, 2009), p. 9. Another challenge to World War II as the end of modernism can be found in Marina MacKay, Modernism and WWII (Cambridge: Cambridge University Press, 2007). For more general discussion of the ends of modernism see Anthony Mellor, Late Modernist Aesthetics: From Pound to Prynne (Manchester: Manchester University Press, 2005); and Tyrus Miller, Late Modernism: Politics, Fiction and the Arts Between the World Wars (Berkeley: University of California Press, 1999). 4 Wyndham Lewis, Blasting and Bombardiering (Berkeley: University of California Press, 1967), pp. 192, 256. 5 H.D., Palimpsest (Paris: Contact, 1926), p. 165; and ‘Hirslanden [journal] Notebook’, H.D. Papers, YCAL, Mss 24, fol. 1108. 6 Wallace Stevens, ‘The Noble Rider and the Sound of Words’, in The Necessary Angel: Essays on Reality and the Imagination (London: Faber and Faber, 1960), pp. 1–36 (p. 17). 7 Fredric Jameson, A Singular Modernity: Essay on the Ontology of the Present (London: Verso, 2002), p. 199. 8 Christopher Prendergast, ‘Codeword Modernity’, New Left Review (2003), 95–111 (p. 96). 9 Fredric Jameson, Fables of Aggression: Wyndham Lewis, the Modernist as Fascist (Berkeley: University of California Press, 1979), p. 152. 10 Ibid., p. 172. 11 Wyndham Lewis, Rude Assignment: A Narrative of my Career Up-to-date (London: Hutchinson, 1950), p. 199. 12 Ibid. Notes 203

13 Wyndham Lewis, The Human Age, Book 2, Monstre Gai, p. 266. Further references to this book are given after quotations in the text. 14 Lewis, Blasting and Bombardiering, p. 33. 15 Yeats to Lewis, quoted in Rude Assignment, p. 127. 16 From Eliot, Little Gidding, quoted in MacKay, Modernism and WWII, p. 1. 17 J.F. Hendry, Introduction to The New Apocalypse: An Anthology of Criticism, Poems and Stories by Dorian Cooke, J.F. Hendry and others (London: Fortune [1940]), pp. 12–13. 18 George Barker, Collected Poems, ed. Robert Fraser (London: Faber and Faber, 1987), p. 169. 19 See Keith Alldritt, Modernism in the Second World War: The Later Poetry of Ezra Pound, Basil Bunting and Hugh MacDiarmid (Peter Lang: New York, 1989), p. 114. 20 Lawrence to Ottoline Morell (9 September 1915), in Letters of D.H. Lawrence, Vol. 2, p. 390. 21 H.D., Letter to Bryher ( June 16 [1944]), Bryher Papers, Beinecke, Gen Mss 97, fol. 597; and H.D., Trilogy (Manchester: Carcanet, 1997), pp. 19, 58. 22 See T.S. Eliot, ‘Milton’, in Selected Prose, ed. Frank Kermode (London: Faber, 1975), pp. 258–64. For a discussion of how Eliot’s preference for Donne influenced the New Critics see Stephen Burt, ‘Rebellious Authority: R. Lowell and Milton at Midcentury’, Journal of Modern Literature, 24 (2001), 337–47 (p. 342). 23 Helen Gardner, A Reading of Paradise Lost (Oxford: Clarenden Press, 1965), p. 3. 24 George Wilson Knight, Chariot of Wrath: The Message of John Milton to Democracy at War (London: Faber, 1942), p. 83. William Empson also suggests that the war favoured Milton over Eliot. He recalls reciting verses from Paradise Lost in Japan as an example of Milton’s new found relevance. See Milton’s God (Cambridge: Cambridge University Press, 1961; repr. 1981), p. 45. 25 T.S. Eliot, Milton: Annual Lecture on a Master Mind, from the Proceedings of the British Academy, Vol. 33 (London: Cumberlege, 1947), p. 4. 26 Knight, Chariot of Wrath, pp. 122, 158–9. 27 Lewis, Rude Assignment, p. 26. 28 H.D. to Norman Holmes Pearson [also known as ‘Note on Poetry’] (12 December 1937), in Letters of H.D. and Pearson, p. 9; and H.D., ‘Notes on Parsanius, Euripides and Greek Lyric Poets’, quoted by Gary Burnett in H.D. between Image and Epic: The Mysteries of her Poetics (Ann Arbor: UMI Research Press, 1990), p. 96. 29 Hugh Kenner quoted in Some Sort of Genius: A Life of Wyndham Lewis, by Paul O’Keeffe (London: Jonathan Cape, 2000), p. 628. 30 William Blake, ‘The Marriage of Heaven and Hell’, in Poems and Prophesies, ed. Max Plowman (London: Dent, 1975), pp. 42–55 (p. 44). 31 Empson, p. 59. 32 Jameson, Fables of Aggression, p. 153. 33 Ibid. pp. 154–6. 34 Lewis, Blasting and Bombardiering, pp. 100–1. 35 Hulme, ‘Humanism and the Religious Attitude’, in Speculations, pp. 3–71 (p. 10). 204 Notes

36 Daniel Schenker, Wyndham Lewis: Religion and Modernism (Tuscaloosa: University of Alabama, 1992), p. 175. 37 Lewis, Tarr, p. 11. 38 Schenker, Wyndham Lewis, p. 176. 39 Jameson, Fables of Aggression, p. 151. 40 Wyndham Lewis, The Caliph’s Design: Architects! Where is your Vortex? [1919], ed. Paul Edwards (Santa Barbara: Black Sparrow Press, 1986), pp. 39, 34. 41 Ibid., p. 20. 42 Paul Edwards, Afterword to The Caliph’s Design, p. 152. 43 Martin Punchner, ‘The Aftershocks of Blast: Manifestos, Satire and the Rear- Guard of Modernism’, in Bad Modernisms, ed. Douglas Mao and Rebecca L. Walkowitz (Durham, NC: Duke University Press, 2006), pp. 47–67 (p. 54). 44 Tom Wolfe, for example, argues that in the Pruitt-Igoe projects, Corbu’s ‘streets in the air’ quickly degenerated into something far worse than Hogarth’s Gin Lane. The problem with the Hartford coliseum he comments was that no one had forseen the danger posed to flat roofs by heavy snow- fall. The coliseum collapsed on its own whereas in destroying the Pruitt-Igoe project in 1872, ‘Mankind finally arrives at a workable solution to the problem of public housing’. See Tom Wolfe, From Bauhaus to Our House (London: Jonathan Cape, 1982), pp. 81–3. 45 Miranda Hickman, The Geometry of Modernism: The Vorticist Idiom in Lewis, Pound, H.D. and Yeats (Austin: University of Texas Press, 2005), p. 211. 46 Ibid. pp. 236, 240. 47 Davidson, Dictionary, p. xxxviii. 48 Davidson to H.D. (2 August 1960), H.D. Papers, YCAL, Mss 24, fol. 302. 49 Henry Adams, Mont-Saint-Michel and Chartres (Boston: Houghton Mifflin, 1913), p. viii. I am grateful to Amy Evans for drawing my attention to this book. 50 Ibid., p. 1. 51 Ibid., pp. 30–1. 52 H.D., Notes to Collected Poems, 1912–1944, ed. Louis L. Martz (New York: New Directions, 1983), p. 621. 53 H.D., ‘R.A.F.’, in Collected Poems, p. 488. Further references to this collection are given after quotations in the text. 54 H.D., Asphodel, p. 142. 55 Sword, Ghostwriting, p. 128. 56 Davidson, Dictionary of Angels, p. 46. 57 Milton, Paradise Lost, p. 314 58 Weinstein, Unknowing, p. 87. 59 Marcel Franciscono, Paul Klee: His Work and Thought (Chicago: University of Chicago Press, 1991), p. 316. 60 Will Grohmann, Paul Klee, 2nd edn (London: Lund Humphries, 1954), p. 357. 61 Cacciari, Necessary Angel, p. 22. 62 Quoted in Paul Christian, The History and Practice of Magic, Vol. 1, trans. James Kirkup and Julian Shaw (London: Forge, 1952), p. 56. 63 Ibid., pp. 58, 67. 64 H.D., Trilogy, pp. 99 and 92. Further references to this poem are given after quotations in the text. Notes 205

65 Susan Acheson, ‘H.D. and the Age of Aquarius: Liturgy, Astrology and Gnosis in Trilogy’, Sagetrieb, 15 (1996), 133–50 (p. 134). 66 H.D., Letter to Viola Baxter Jordan (2 July [1941]), Viola Baxter Jordan Papers, American Literature Collection, Beinecke Rare Book and Manuscript Library, Mss 175, fol. 32. 67 H.D. to Bryher (29 April 1935), Bryher Papers, Beinecke, Gen Mss 97, fol. 564; and Clifford Howard to H.D. (St Steven’s Day [3 September] 1939), H.D. Papers, YCAL, Mss 24, fol. 381. 68 Lawrence Rainey, Institutions of Modernism: Literary Elites and Public Culture (New Haven: Yale, 1998), p. 163; Victoria Harrison, ‘When a Gift is Poison: H.D., The Moravian, the Jew, and World War II’, Sagetrieb, 15 (1996), 68–93 (p. 76); and Detloff, Persistence of Modernism, pp. 4, 802. 69 Robert Duncan, ‘The H.D. Book: Part Two Nights and Days, Chapter 9’, Chicago Review, 30 (1978–79), 37–88 (p. 39). 70 Elizabeth Willis, ‘A Public History of the Dividing Line: H.D., the Bomb and the Roots of the Postmodern’, Arizona Quarterly, 63 (2007), 81–108 (p. 82). 71 H.D., ‘Notes on Parsanius, Euripides and Greek Lyric Poets’, quoted in Burnett, p. 96; and H.D., ‘Note on Poetry’, in Letters of H.D. and Pearson, p. 9. 72 H.D., ‘Notes on Parsanius’, quoted in Burnett, H.D., p. 96. 73 Ibid., p. 92. 74 H.D., Hirslanden [journal] Notebook’, H.D. Papers, YCAL, Mss 24, fol. 1108. 75 H.D., ‘Note on Poetry’, in Letters of H.D. and Pearson, pp. 9, 10. 76 Stevens, ‘The Noble Rider and the Sound of Words’, in The Necessary Angel, pp. 30, 36. 77 H.D., The Gift, ed. Jane Augustine (Gainsville: University Press of Florida, 1998), p. 155; and Jane Augustine, Introduction to The Mystery, by H.D., p. xxix. 78 H.D., Hermetic Definition, p. 17. Further references to this sequence of poems are given after quotations in the text. 79 Asmodeus/Asmadai appears in Paradise Lost, book IV, lines 168–9 and book IV, lines 365–8. Fowler’s note on this second appearance points out that ‘A medieval scheme, which M[ilton] does not seem to have followed regularly, made Asmodeus leader of the fourth order of an evil hierarchy.’ See Milton, Paradise Lost, p. 328. 80 Ambelain’s French reads: ‘A la droite de l’Archange, se rangent dix élus. On notera l’intention, voulue par les maîtres de l’oeuvre, d’égliser le nombre des damnés et des élus. Rappel de cet équilibre eternal (et non de lutte) entre les deux principes, les deux forces, la centripète et la centrifuge . . . Rappel également de l’égalité des deux poles, de leur nécessité, de leur besion d’être.’ Robert Ambelain, Dans L’Ombre des Cathédrales (Paris: Adyar, 1939), p. 146 [translation mine]. 81 H.D. to Robert Duncan (6 September [1960]), in A Great Admiration: H.D./ Robert Duncan Correspondence 1950–1961, ed. Robert J. Bertholf (Venice: Lapis, 1992), p. 30. 82 Louis L. Martz, Many Gods and Many Voices: The Role of the Prophet in English and American Modernism (Columbia: University of Missouri Press, 1998), p. 86. 206 Notes

83 H.D. to Pearson (5 December [1944]), in Letters of H.D. and Pearson, p. 45. 84 Elisabeth Sommer, ‘Gambling with God: The Use of the Lot by the Moravian Brethren in the Eighteenth Century’, Journal of the History of Ideas, 59 (1998), 267–86 (p. 267). 85 Andrew A. Frey, A True and Authentic Account of Andrew Frey, trans. unknown (London: Robinson, Keith and Cook and Jolliff, 1753), p. 13. According to the notes reproduced at the end of Augustine’s edition of The Gift, H.D. owned this book. 86 Kenner quoted in Barbara Guest, Herself Defined: The Poet H.D. and her World (London: Collins, 1985), p. 331. 87 Simon Critchley, Things Merely Are: Philosophy in the Poetry of Wallace Stevens (Abingdon: Routledge, 2005), p. 6. 88 Wallace Stevens to Bernard Herringman (20 March 1951), in Letters of Wallace Stevens, ed. Holly Stevens (London: Faber and Faber, 1966), p. 710. 89 Frank Lentricchia, Modernist Quartet (Cambridge: Cambridge University Press, 1994), pp. 140–1. 90 Critchley, Things Merely Are, p. 6. 91 Stevens, ‘The Noble Rider and the Sound of Words’, in The Necessary Angel, pp. 26–7. Further references to this essay are given after quotations in the text. 92 Stevens, ‘The Man With a Blue Guitar’, in Collected Poetry and Prose, p. 137. 93 Stevens, ‘Two or Three Ideas’, in Opus Posthumous, p. 264. 94 H.D., Trilogy, p. 27. 95 Stevens, ‘Notes Toward a Supreme Fiction’, in Collected Poetry and Prose, p. 336. 96 Eleanor Cook, A Reader’s Guide to Wallace Stevens (Princeton: Princeton University Press, 2007), p. 225. 97 Stevens, ‘Notes’, p. 342. 98 Nietzsche, Beyond Good and Evil, p. 1. 99 Stevens, ‘Notes’, p. 349. 100 Fredric Jameson, ‘Exoticism and Structuralism in Wallace Stevens’, in The Modernist Papers (London: Verso, 2007), pp. 207–22 (p. 221). 101 Jacek Gutorow, Luminous Traversing: Wallace Stevens and the American Sublime (Opole: Uniwersytet Opolski, 2007), p. 122. 102 Stevens, ‘Angel Surrounded by Paysans’, in Collected Poetry and Prose, p. 423. Further references to this poem are given after quotations in the text. 103 Stevens to Sister M. Bernetta Quinn (29 May 1952), in Letters of Wallace Stevens, p. 753. 104 Stevens to Victor Hammer (27 December 1949), in Letters of Wallace Stevens, p. 661. 105 Havelock Ellis, A Study of British Genius, 2nd edn (London: Constable, 1927), p. 205; and H.D., ‘Murex’, in Palimpsest, p. 211. 106 Lentricchia, Modernist Quartet, p. 147. 107 Alan Filreis, ‘Still Life Without Substance: Wallace Stevens and the Language of Agency’, Poetics Today, 10:2 (1989), 345–72. 108 Charles Altieri, ‘Why Angels Surrounded by Paysans Concludes The Auroras of Autumn’, Wallace Stevens Journal, 32:2 (2008), 151–70. Accessed at http:// socrates.berkeley.edu/~altieri/manuscripts/Angel.html [18 June 2010], section II, paragraph 14. Notes 207

109 Ibid., section V, paragraph 5. 110 Kermode, Sense of an Ending, p. 101. 111 Ibid., p. 195. 112 Ibid., pp. 71–3, 82. 113 Ibid., p. 195. 114 Rose, ‘Memories of Frank Kermode’, LRB, 23 September 2010, p. 10. 115 Detloff, Persistence of Modernism, pp. 3–4. 116 Lentricchia, Modernist Quartet, p. 147. Bibliography

Unpublished texts

Bryher, Letter to H.D. (20 March 1919), H.D. Papers, American Literature Collection, Beinecke Rare Book and Manuscript Library, Mss 24, fol. 80 Davidson, Gustav, Letter to H.D. (2 August 1960), H.D. Papers, YCAL, Mss 24, fol. 302 H.D., ‘Hirslanden [journal] Notebook’, H.D. Papers, YCAL, fol. 1108 —— Letter to Bryher (24–5 April 1933), Bryher Papers, Beinecke Rare Book and Manuscript Library, Gen Mss 97, fol. 558 —— Letter to Bryher [29 April 1935], Bryher Papers, Beinecke, Gen Mss 97, fol. 564 —— Letter to Bryher (16 June [1944]), Bryher Papers, Beinecke, Gen Mss 97, fol. 597 —— Letter to Viola Baxter Jordan (2 July [1941]), Viola Baxter Jordan Papers, American Literature Collection, Beinecke Rare Book and Manuscript Library, Mss 175, fol. 32 Howard, Clifford, Letter to H.D. (St Steven’s Day [3 September] ’39), H.D. Papers, YCAL, Mss 24, fol. 381

Published texts

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Adams, Henry 157, 167 art / artistic production 63, 65–8, 71, Adorno, Theodor 68–9, 70, 142 106, 106–9 aerial warfare 26, 147–8, 158–60 see also angels and the visual arts aevum [angelic time] 18, 178 artists 72, 73–4, 81–3, 84–6, 118, Agamben, Giorgio 61, 71 121, 139 Aloni, Udi 28 astrology 162–3, 164 Alter, Robert 4, 18, 27, 37 Ambelain, Robert 156, 167–8 Balzac, Honoré de 125–7 androgyny 20, 21, 114–15, 120–1, Séraphita 115, 125–6, 127, 129, 125–6, 129 130–1, 145–6 see also third sex; inversion Barker, George 146–7 Angel of History 2, 11, 16, 27–9, 35, Barnes, Djuna 115, 121, 123–5, 37, 53–6, 58, 60, 68, 70–1 132–5 Angel in the House 2, 10, 25–6, 35, Ladies Almanack 124 45–7, 49–50, 70, 71 Nightwood 123, 132–5 angels Barney, Natalie 124–5, 127–9 clubs of 86, 88–94, 95, 97, 150–1, Barthes, Roland 126 156–7 Baty, Thomas 114, 119–20 commercialization of 10, 26–7, 70 Begbie, Harold 41–2, 44 continued popularity of 2, 11 Benjamin, Walter 11, 27–9, 37, ethics of 11–12, 55–6, 74, 97–8 53–70 fairies and 26 ‘Agesilaus Santander’ 56, 60, 61–2, fallen angels 14, 17, 18, 155 65, 68 human souls and 17–18 Arcades Project 56–60, 67, 68–9 languages of 23, 96 ‘Author as Producer’ 66–7 melancholia, figures of 2, 4, 37–8, ‘Karl Kraus’ 56, 60, 63–5, 65–6, 68 61 ‘One Way Street’ 59–6 military angels 38–9, 43, 147–8, ‘Theses on the Philosophy of 157, 158, 160–1 History’ 53–4, 56 modernist angels 1, 3, 5, 7, 9, see also Angel of History 11, 23–4, 94, 107, 139–40, 143, Berger, John 28 179–81 Bible 16, 18, 19, 102, 113, 114–15, modernist hostility to 10, 19, 110 164–5 visual arts and 13, 19–20, 100, Blatchford, Robert 79, 87, 88–9 106–9, 177 Blavatsky, H.P. 23, 84, 86 see also Fra Angelico; Paul Klee Bloom, Harold 19, 29–30, 182 n10 Angels of Mons 34, 35, 38–45, 70, 71 bodies 16–17, 17–18, 20–1, 23, 26, Anglican Church 24, 40–1, 42–3, 75 30, 46–7, 64–5, 67, 77, 93–4, anthropomorphism 10, 19, 23, 62–3, 103–4, 108–9, 115, 116–17, 153 76–7, 79, 110 Aquinas, Thomas 18, 20, 178 Cacciari, Massimo 4, 16–17, 161–2 architecture 154–5, 157, 167–8, 204 Campbell, Phyllis 43–4 n44 Campbell, R.J. 75, 76, 77, 78–9

223 224 Index

Carpenter, Edward 97, 106–7, death of god 3, 5, 11, 35, 37, 72 115–19, 120, 140 Gormley, Antony 3 Catholicism 21, 42–4 Christianity 12, 13–14, 40, 45, 79, H.D. 9, 10, 12, 15, 16, 20, 26, 121–3, 67 127, 129–31, 132, 135–9, 142, see also Catholicism; Protestantism; 147, 149, 155–7, 158–71, 176 , Modernism in religion 179 Collingwood, R.G. 51 Asphodel 122, 135–7, 158–9 Crowley, Aleister 23 Bid Me to Live 12, 137–8 ‘Christmas 1944’ 158, 159–60 daimons 16–18 End to Torment 129–31 Davidson, Gustav 15, 20, 156, 160 Gift, The 167 devils 47–8, 105, 150–1, 153, 168–9 Hermetic Definition 15, 167–70 dreams / dreaming 67–9 Lawrence, D.H. and 22, 127, Duncan, Robert 16, 164, 169 135–6, 137–9 Durkheim, Emile 4 Moravian Brethren and 22, 167, 170 Eliot, T.S. 7, 78, 147, 148 ‘Narthex’ 135 Ellis, Havelock 115–16, 117, 118, ‘R.A.F.’ 158–9 119, 121, 175–6 Trilogy 15, 147, 156, 158, 162–5, embodiment see under bodies 179 Empson, William 151, 203 n24 heaven 14, 20, 43, 87, 98, 100, Enoch 13–16, 23, 152, 186 n63 113–15, 116, 124, 144, 145–6, eternal recurrence 54, 56–60 147, 150–1, 172–3 see also Nietzsche see also war in heaven escapism 149, 165, 166, 173 Hegel, G.W.F. 35–7, 47, 55 evolution 7, 23, 42, 74–7, 78–9, Heidegger, Martin 103–4 84–6, 88–9, 93–4 hell 56–9, 69, 144, 150–1, 152, see also science 154–5 Hendry, J.F. 146 fate 16–17, 79–80, 103, 106, 162–5, Higher Criticism 39, 50, 52–3, 75 175–6, 177–8 Hirschfeld, Magnus 123 feminism 2, 55, 45–7, 52–3, 64–5, historiography 34–37, 50–2, 53–4 113, 114 Howard, Clifford 112–13, 114, Forché, Carolyn 27 163 Forster, E.M. 49, 100, 105 Hulme, T.E. 72, 73, 74, 76–8, 80–1, Fra Angelico 19, 74, 81, 100–2, 105, 87, 95–6, 152–3 107–8 humanism 62, 63–4, 73, 87 Frazer, James George 4, 138 freedom / free will 17, 18, 37, 51–2, inversion, 117, 123, 127, 128, 132, 63–4, 163–4 134 Freud, Sigmund 4, 112, 129, 130–1, see also sexuality; third sex 172 Irigaray, Luce 11, 64, 185 n49 gender 20, 45–7, 51–2, 64–5, 93–4, James, William 4 120, 127, 138 Jameson, Fredric 143–4, 151–2, 153, gnosticism 15–16, 18, 29–30 174, 176 gods 2, 4, 13–15, 29–30, 36–7, 51–2, Jones, David 38 73, 87, 110, 138–9, 173 Joyce, James 9 Index 225

Judaism 14, 55–6, 60–3 Modernism in religion 73, 75–7, Jung, Carl G. 7, 127 78, 89 see also Reform movements Kafka, Franz 4, 28, 37 Kermode, Frank 18–19, 178 necessity see under fate Kerry, Reverend G.P. 39, 40–1 Neoplatonism 16, 83–4, 115 Kipling, Rudyard 39 Newman, John Henry 24–5 Klee, Paul 4, 28, 53, 62, 64, 160–1 New Age 76, 81–2, 83–6, 86–7, Knight, G. Wilson 148 116 Kushner, Tony 3, 11, 27–8 New Freewoman 89, 90–3, 90–5 Nietzsche, Friedrich 3, 22, 41–2, Lawrence, D.H. 9, 10, 12, 15, 19, 44, 57–8, 60, 73, 80–4, 89–90, 21–2, 23, 25, 26, 72, 74, 75, 99–100, 103–4, 150, 174 78–80, 83, 97–110 see also death of god; eternal Apocalypse 15, 110 recurrence; overmen ‘Crown’ 106 Look! We Have Come Through 105 occultism 7–8, 22–3, 84, 126–7, Rainbow, The 100, 104–5, 107–8 129–30, 136, 156, 162, 164–5, Rananim 97–102 167–8 ‘Study of Thomas Hardy’ 106 Orage, A.R. 81, 82, 83–6 Women in Love 25, 86, 99, 106, Original Sin 13, 76, 78, 79, 81, 152 116, 136 Orwell, George 4 see also H.D. and D.H. Lawrence overmen 73, 74, 82–4, 85, 87, Leadbeater, C.W. 23, 86 89–90 Levy, Oscar 44 Lewis, Wyndham 26, 72, 82, 142, paradise see under heaven 143–4, 144–6, 148, 149–55, 171, Plato 16–17, 85, 109, 175 179 postmodernism 27–8, 171–2 Caliph’s Design 153–4, 155 postsecularism 6, 30, 184 n28 Childermass 144, 145–6 Potter, Sally 55 Human Age 144–6, 149–55 Pound, Ezra 10, 12, 23, 78, 86, 92–3, Milton and 149–52, 155 94–7, 127, 129–31, 154 Tarr 82, 145–6, 153 Protestantism 6, 21–2, 42–4, 47–9, Loy, Mina 9 54, 55 Ludovici, Antony 82–3 psychoanalysis 65 Lukács, Georg 4, 36 see also Freud

Machen, Harold 39–42, 45 Reform movements 36–7, 46, 48–9, materialism 39–40, 45, 73, 82, 104, 52–3 107, 180 see also Higher Critics Milton, John 86, 147, 148, 151, 157, religion 160 , 168 modernist literature and 7–9, 76, see also Lewis and Milton 78, 94 modernism 1, 10, 12–13, 14, 36, 74, science and 72, 74, 75, 78–9, 85, 94–5, 126, 178–9 86 ends of 141–2, 146–8, 174, 176–7 see also secularism and religion secularism and 4–7, 180–1 religio-sexual languages 112–13, see also religion and modernist 115–20, 120–1, 131, 134 literature Rilke, Rainer Maria 74, 104 226 Index

Rose, Gillian 55–6 Taylor, Charles 5–6, 36, 72–3, 110 Rushdie, Salman 11 Taylor, I.E. 41 temporality 159–60 saints 20–1, 43, 115 see also aevum science 7, 26, 72–3, 74–5, 80, 86, Theosophy 7, 23, 40, 41, 84, 86 108, 118–19 third sex 115, 116, 117, 118–19, see also religion and science; 123, 132, 133–4 evolution see also androgyny; sexual inversion Schopenhauer, Arthur 79–80, 103 Sebald, W.G. 11 Ulrichs, K.H. 116–17, 121, 123 secularism 35–6, 172–3 Upward, Allen 14–15, 72–3, 81, angels and 6, 7, 9, 11, 37–8 86–95, 97, 110 modernist literature and 4, 5, 7, Urania (journal) 113–14, 199–20 72, 179–80 Utopias 87–8, 90, 97–100, 101–2, nineteenth century and 5, 24–7 113–14, 119–20 135–6, 137–8, religion and 6–7, 8, 36–7, 48–9 152, 153–5 secular age 4–6, 19, 31, 71, 72, utopian imagination 141, 143–4, 110, 141, 151, 180 146, 171, 177 sentimentalism 10, 24, 26–7, 29, 40–1, 74, 81 war in heaven 26, 147–57, 158, 160, sexology 115–19, 120–2, 123, 133, 167–8 134, 135 Weber, Max 4, 22, 36–7, 48–9 sex reform movements 113 Wenders, Wim 3 sexuality 20, 93–4, 104–5, 106, 109, Woolf, Virginia 9, 10, 24, 25, 35, 112, 139, 151 45–53, 55, 70, 71, 72 see also androgyny; inversion; third ‘George Eliot’ 50 sex Orlando 55 Stephen, James 48, 49 Pargiters 48, 49–50, 52 Stevens, Wallace 3, 7, 18, 142–3, ‘Professions for Women’ 46–8, 166, 171–8, 178, 179 49–50, 52 ‘Angel Surrounded by Paysans’ 18, Room of One’s Own 47 173, 175–8 World War I 38–45, 60, 142, 145, ‘Noble Rider and the Sound of 147, 166 Words’ 172, 173, 166 World War II 140, 142, 145, 146–9, ‘Notes Toward a Supreme 158–60, 163–4, 166, 172, 177 Fiction’ 173–5 ‘Two or Three Ideas’ 172–3 Yeats, W.B. 18–19, 23, 95, 145–6, Stopes, Marie 112, 113 156, 178 Strachey, Lytton 24 Swedenborg, Emanuel 96, 126, 129–30 Žižek, Slavoj 30