Plate 8 Blake/Bunyan Christ fears the Fire from the Mountain INTER. Tarry till I shall show thee one thing more, and then thou
shalt go on thy way.
{89} So he took Christian by the hand again, and led him into
a chamber, where there was one rising out of bed; and as he put
on his raiment, he shook and trembled. Then said Christian, Why
doth this man thus tremble? The Interpreter then bid him tell to
Christian the reason of his so doing. So he began and said, This
night, as I was in my sleep, I dreamed, and behold the heavens grew
exceeding black; also it thundered and lightened in most fearful
wise, that it put me into an agony; so I looked up in my dream, and
saw the clouds rack at an unusual rate, upon which I heard a great
sound of a trumpet, and saw also a man sit upon a cloud, attended
with the thousands of heaven; they were all in flaming fire: also
the heavens were in a burning flame. I heard then a voice saying,
"Arise, ye dead, and come to judgement"; and with that the rocks
rent, the graves opened, and the dead that were therein came forth.
Some of them were exceeding glad, and looked upward; and some
sought to hide themselves under the mountains.
Ist Cor 15:52;
1 Thes. 4:16;
Jude 14;
John 5:28,29; 2
Rev. 20:11-14;
Isa. 26:21;
Micah 7:16,17;
Ps. 95:1-3; Dan. 7:10]
Then I saw the
man that sat upon the cloud open the book, and bid the world draw
near. Yet there was, by reason of a fierce flame which issued out
and came from before him, a convenient distance betwixt him and
them, as betwixt the judge and the prisoners at the bar.
[Mal. 3:2,3;
Dan. 7:9,10] I heard it also proclaimed to them that attended
on the man that sat on the cloud, Gather together the tares, the
chaff, and stubble, and cast them into the burning lake.
[Matt. 3:12; 13:30;
Mal. 4:1] And with that, the bottomless pit opened,
just whereabout I stood; out of the mouth of which there came, in
an abundant manner, smoke and coals of fire, with hideous noises.
It was also said to the same persons, "Gather my wheat into
the garner." [Luke 3:17]
And with that I saw many catched up and
carried away into the clouds, but I was left behind. [1 Thes. 4:16,17]
I also sought to hide myself, but I could not, for the man
that sat upon the cloud still kept his eye upon me; my sins also
came into my mind; and my conscience did accuse me on every side.[Rom. 3:14,15]
Upon this I awaked from my sleep.
|
Pilgrims-Progress
Thursday, May 21, 2015
pilgrim 18
Tuesday, May 19, 2015
Sunday, May 3, 2015
pilgrim 10
Plate 10 of Blake Illustrations |
{105} I looked, then, after Christian, to see him go up the hill, where I perceived he fell from running to going, and from going to clambering upon his hands and his knees, because of the steepness of the place. Now, about the midway to the top of the hill was a pleasant arbour, made by the Lord of the hill for the refreshing of weary travellers; thither, therefore, Christian got, where also he sat down to rest him. Then he pulled his roll out of his bosom, and read therein to his comfort; he also now began afresh to take a review of the coat or garment that was given him as he stood by the cross. Thus pleasing himself awhile, he at last fell into a slumber, and thence into a fast sleep, which detained him in that place until it was almost night; and in his sleep, his roll fell out of his hand. Now, as he was sleeping, there came one to him, and awaked him, saying, Go to the ant, thou sluggard; consider her ways and be wise. wAnd with that Christian started up, and sped him on his way, and went apace, till he came to the top of the hill.
{106} Now, when he was got up to the top of the hill, there came two men running to meet him amain; the name of the one was Timorous, and of the other, Mistrust; to whom Christian said, Sirs, what's the matter? You run the wrong way. Timorous answered, that they were going to the City of Zion, and had got up that difficult place; but, said he, the further we go, the more danger we meet with; wherefore we turned, and are going back again.
Yes, said Mistrust, for just before us lie a couple of lions in the way, whether sleeping or waking we know not, and we could not think, if we came within reach, but they would presently pull us in pieces.
{107} CHR. Then said Christian, You make me afraid, but whither shall I fly to be safe? If I go back to mine own country, that is prepared for fire and brimstone, and I shall certainly perish there. If I can get to the Celestial City, I am sure to be in safety there. I must venture. To go back is nothing but death; to go forward is fear of death, and life-everlasting beyond it. I will yet go forward. So Mistrust and Timorous ran down the hill, and Christian went on his way. But, thinking again of what he had heard from the men, he felt in his bosom for his roll, that he might read therein, and be comforted; but he felt, and found it not. Then was Christian in great distress, and knew not what to do; for he wanted that which used to relieve him, and that which should have been his pass into the Celestial City. Here, therefore, he begun to be much perplexed, and knew not what to do. At last he bethought himself that he had slept in the arbour that is on the side of the hill; and, falling down upon his knees, he asked God's forgiveness for that his foolish act, and then went back to look for his roll. But all the way he went back, who can sufficiently set forth the sorrow of Christian's heart? Sometimes he sighed, sometimes he wept, and oftentimes he chid himself for being so foolish to fall asleep in that place, which was erected only for a little refreshment for his weariness. Thus, therefore, he went back, carefully looking on this side and on that, all the way as he went, if happily he might find his roll, that had been his comfort so many times in his journey. He went thus, till he came again within sight of the arbour where he sat and slept; but that sight renewed his sorrow the more, by bringing again, even afresh, his evil of sleeping into his mind. [Rev. 2:5; 1 Thes. 5:7,8] Thus, therefore, he now went on bewailing his sinful sleep, saying, O wretched man that I am that I should sleep in the day-time! that I should sleep in the midst of difficulty! that I should so indulge the flesh, as to use that rest for ease to my flesh, which the Lord of the hill hath erected only for the relief of the spirits of pilgrims!
{108} How many steps have I took in vain! Thus it happened to Israel, for their sin; they were sent back again by the way of the Red Sea; and I am made to tread those steps with sorrow, which I might have trod with delight, had it not been for this sinful sleep. How far might I have been on my way by this time! I am made to tread those steps thrice over, which I needed not to have trod but once; yea, now also I am like to be benighted, for the day is almost spent. O, that I had not slept!
{109} Now, by this time he was come to the arbour again, where for a while he sat down and wept; but at last, as Christian would have it, looking sorrowfully down under the settle, there he espied his roll; the which he, with trembling and haste, catched up, and put it into his bosom. But who can tell how joyful this man was when he had gotten his roll again! for this roll was the assurance of his life and acceptance at the desired haven. Therefore he laid it up in his bosom, gave thanks to God for directing his eye to the place where it lay, and with joy and tears betook himself again to his journey. But oh, how nimbly now did he go up the rest of the hill! Yet, before he got up, the sun went down upon Christian; and this made him again recall the vanity of his sleeping to his remembrance; and thus he again began to condole with himself: O thou sinful sleep; how, for thy sake, am I like to be benighted in my journey! I must walk without the sun; darkness must cover the path of my feet; and I must hear the noise of the doleful creatures, because of my sinful sleep. [1 Thes. 5:6,7] Now also he remembered the story that Mistrust and Timorous told him of; how they were frighted with the sight of the lions. Then said Christian to himself again, These beasts range in the night for their prey; and if they should meet with me in the dark, how should I shift them? How should I escape being by them torn in pieces? Thus he went on his way. But while he was thus bewailing his unhappy miscarriage, he lift up his eyes, and behold there was a very stately palace before him, the name of which was Beautiful; and it stood just by the highway side.
{110} So I saw in my dream that he made haste and went forward, that if possible he might get lodging there. Now, before he had gone far, he entered into a very narrow passage, which was about a furlong off the porter's lodge; and looking very narrowly before him as he went, he espied two lions in the way. Now, thought he, I see the dangers that Mistrust and Timorous were driven back by. (The lions were chained, but he saw not the chains.) Then he was afraid, and thought also himself to go back after them, for he thought nothing but death was before him. But the porter at the lodge, whose name is Watchful, perceiving that Christian made a halt as if he would go back, cried unto him, saying, Is thy strength so small? [Mark 8:34-37] Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that had none. Keep in the midst of the path, no hurt shall come unto thee.
"Difficulty is behind, Fear is before,
Though he's got on the hill, the lions roar;
A Christian man is never long at ease,
When one fright's gone, another doth him seize."
Though he's got on the hill, the lions roar;
A Christian man is never long at ease,
When one fright's gone, another doth him seize."
{111} Then I saw that he went on, trembling for fear of the lions, but taking good heed to the directions of the porter; he heard them roar, but they did him no harm. Then he clapped his hands, and went on till he came and stood before the gate where the porter was. Then said Christian to the porter, Sir, what house is this? And may I lodge here to-night? The porter answered, This house was built by the Lord of the hill, and he built it for the relief and security of pilgrims. The porter also asked whence he was, and whither he was going.
{112} CHR. I am come from the City of Destruction, and am going to Mount Zion; but because the sun is now set, I desire, if I may, to lodge here to-night.
POR. What is your name?
CHR. My name is now Christian, but my name at the first was Graceless; I came of the race of Japheth, whom God will persuade to dwell in the tents of Shem. [Gen. 9:27]
POR. But how doth it happen that you come so late? The sun is set.
{113} CHR. I had been here sooner, but that, "wretched man that I am!" I slept in the arbour that stands on the hillside; nay, I had, notwithstanding that, been here much sooner, but that, in my sleep, I lost my evidence, and came without it to the brow of the hill and then feeling for it, and finding it not, I was forced with sorrow of heart, to go back to the place where I slept my sleep, where I found it, and now I am come.
POR. Well, I will call out one of the virgins of this place, who will, if she likes your talk, bring you into the rest of the family, according to the rules of the house. So Watchful, the porter, rang a bell, at the sound of which came out at the door of the house, a grave and beautiful damsel, named Discretion, and asked why she was called.
{114} The porter answered, This man is in a journey from the City of Destruction to Mount Zion, but being weary and benighted, he asked me if he might lodge here to-night; so I told him I would call for thee, who, after discourse had with him, mayest do as seemeth thee good, even according to the law of the house.
{115} Then she asked him whence he was, and whither he was going, and he told her. She asked him also how he got into the way; and he told her. Then she asked him what he had seen and met with in the way; and he told, her. And last she asked his name; so he said, It is Christian, and I have so much the more a desire to lodge here to-night, because, by what I perceive, this place was built by the Lord of the hill for the relief and security of pilgrims. So she smiled, but the water stood in her eyes; and after a little pause, she said, I will call forth two or three more of the family. So she ran to the door, and called out Prudence, Piety, and Charity, who, after a little more discourse with him, had him into the family; and many of them, meeting him at the threshold of the house, said, Come in, thou blessed of the Lord; this house was built by the Lord of the hill, on purpose to entertain such pilgrims in. Then he bowed his head, and followed them into the house. So when he was come in and sat down, they gave him something to drink, and consented together, that until supper was ready, some of them should have some particular discourse with Christian, for the best improvement of time; and they appointed Piety, and Prudence, and Charity to discourse with him; and thus they began:
{116} PIETY. Come, good Christian, since we have been so loving to you, to receive you in our house this night, let us, if perhaps we may better ourselves thereby, talk with you of all things that have happened to you in your pilgrimage.
CHR. With a very good will, and I am glad that you are so well disposed.
{117} PIETY. What moved you at first to betake yourself to a pilgrim's life?
CHR. I was driven out of my native country by a dreadful sound that was in mine ears: to wit, that unavoidable destruction did attend me, if I abode in that place where I was.
PIETY. But how did it happen that you came out of your country this way?
CHR. It was as God would have it; for when I was under the fears of destruction, I did not know whither to go; but by chance there came a man, even to me, as I was trembling and weeping, whose name is Evangelist, and he directed me to the wicket-gate, which else I should never have found, and so set me into the way that hath led me directly to this house.
{118} PIETY. But did you not come by the house of the Interpreter?
CHR. Yes, and did see such things there, the remembrance of which will stick by me as long as I live; especially three things: to wit, how Christ, in despite of Satan, maintains his work of grace in the heart; how the man had sinned himself quite out of hopes of God's mercy; and also the dream of him that thought in his sleep the day of judgement was come.
PIETY. Why, did you hear him tell his dream?
CHR. Yes, and a dreadful one it was. I thought it made my heart ache as he was telling of it; but yet I am glad I heard it.
{119} PIETY. Was that all that you saw at the house of the Interpreter?
CHR. No; he took me and had me where he shewed me a stately palace, and how the people were clad in gold that were in it; and how there came a venturous man and cut his way through the armed men that stood in the door to keep him out, and how he was bid to come in, and win eternal glory. Methought those things did ravish my heart! I would have stayed at that good man's house a twelvemonth, but that I knew I had further to go.
{120} PIETY. And what saw you else in the way?
CHR. Saw! why, I went but a little further, and I saw one, as I thought in my mind, hang bleeding upon the tree; and the very sight of him made my burden fall off my back, (for I groaned under a very heavy burden,) but then it fell down from off me. It was a strange thing to me, for I never saw such a thing before; yea, and while I stood looking up, for then I could not forbear looking, three Shining Ones came to me. One of them testified that my sins were forgiven me; another stripped me of my rags, and gave me this broidered coat which you see; and the third set the mark which you see in my forehead, and gave me this sealed roll. (And with that he plucked it out of his bosom.)
{121} PIETY. But you saw more than this, did you not?
CHR. The things that I have told you were the best; yet some other matters I saw, as, namely--I saw three men, Simple, Sloth, and Presumption, lie asleep a little out of the way, as I came, with irons upon their heels; but do you think I could awake them? I also saw Formality and Hypocrisy come tumbling over the wall, to go, as they pretended, to Zion, but they were quickly lost, even as I myself did tell them; but they would not believe. But above all, I found it hard work to get up this hill, and as hard to come by the lions' mouths, and truly if it had not been for the good man, the porter that stands at the gate, I do not know but that after all I might have gone back again; but now I thank God I am here, and I thank you for receiving of me.
{122} Then Prudence thought good to ask him a few questions, and desired his answer to them.
PRUD. Do you not think sometimes of the country from whence you came?
Christian's thoughts of his native country
CHR. Yes, but with much shame and detestation: "Truly, if I had been mindful of that country from whence I came out, I might have had opportunity to have returned; but now I desire a better country, that is, an heavenly." [Heb. 11:15,16]
PRUD. Do you not yet bear away with you some of the things that then you were conversant withal?
CHR. Yes, but greatly against my will; especially my inward and carnal cogitations, with which all my countrymen, as well as myself, were delighted; but now all those things are my grief; and might I but choose mine own things,
Christian's choice
I would choose never to think of those things more; but when I would be doing of that which is best, that which is worst is with me. [Rom 7:16-19]
{123} PRUD. Do you not find sometimes, as if those things were vanquished, which at other times are your perplexity?
Christian's golden hours
CHR. Yes, but that is seldom; but they are to me golden
Wednesday, April 29, 2015
super
This article is about the being from William Blake's mythology. For the character from the Spawn comics, see Urizen (comics).
In the complex mythology of William Blake, Urizen /ˈjʊrɨzən/ is the embodiment of conventional reason and law. He is usually depicted as a bearded old man; he sometimes bears architect's tools, to create and constrain the universe; or nets, with which he ensnares people in webs of law and conventional society. Originally, Urizen represented one half of a two-part system, with him representing reason and Los, his opposition, representing imagination. In Blake's reworking of his mythical system, Urizen is one of the four Zoas that result from the division of the primordial man, Albion, and he continues to represent reason. He has an Emanation, or paired female equivalent, Ahania, who stands for Pleasure. In Blake's myth, Urizen is joined by many daughters with three representing aspects of the body. He is also joined by many sons, with four representing the four elements. These sons join in rebellion against their father but are later united in the Last Judgment. In many of Blake's books, Urizen is seen with four books that represent the various laws that he places upon humanity.Character[edit]
In Blake's original myth, Urizen, the representation of abstractions and an abstraction of the human self, is the first entity. He believes himself holy and he sets about establishing various sins in a book of brass that serves as a combination of various laws as discovered by Newton, given to Moses, and the general concept of deism, which force uniformity upon mankind. The rest of the Eternals in turn become indignant at Urizen turning against eternity, and they instill these essences of sin within Urizen's creation. This torments Urizen, and Los soon after appears. Los' duty within the work is to watch over Urizen and serve as his opposition.[1]In terms of Blake's Orc cycle, Urizen serves as a Satanic force similar to Milton's Satan. After Urizen defeats the serpent/Orc figure in the Garden of Eden story, the Orc figure, in the form of Urizen's son Fuzon, battles against him in a story based on Exodus. Urizen, as a pillar of cloud that hinders the Israelites in their journey home, battles against Fuzon, as a pillar of fire that guides them by night. Eventually, Urizen is able to destroy his rebellious son and impose laws upon the Israelites in the form of the Ten Commandments. This also leads to a death of the Israeli society, and the Israelites under Urizen are imprisoned in a similar manner to how they were under the Egyptians. Symbolically, the Orc cycle describes how Urizen and Orc are part of one unified whole with Urizen representing the destructive and older essence while Orc is the young and creative essence.[2]
In Blake's later myth, Urizen is one of the four Zoas, the fourfold division of the central god. The other three represent aspects of the trinity and he represents the fallen, Satanic figure although he is also the creator figure. Among the Zoas, he represents the south and the concept of reason. He is described as what binds and controls the universe through creating laws. He is connected to his Emanation known as Ahania, the representation of pleasure, and he is opposed to the Zoa named Urthona, the representation of Imagination. His name can mean many things, from "Your Reason" or a Greek word meaning "to limit". Urizen originates in the beginning of Blake's version of Genesis. He was the entity created when a voice said that light should be born, and he was the fourth child of the characters Albion and Vala. He is said to represent the Heavenly host, but he experiences a Satanic fall in that he desired to rule. He is motivated by his pride and becomes a hypocrite. When Albion asks for him, Urizen refuses and hides, which causes him to experience his fall. After his fall, Urizen set about creating the material world and his jealousy of mankind brought forth both Wrath and Justice.[4]
In the material world, he had Steeds and a Chariot of Day that were stolen from him by Luvah. This occurred because he, reason, sought to take over the Northern lands of Luvah, Imagination. After setting to take over Imagination, Luvah's stealing of the horses, which represented instruction, showed how emotion could dominate over reason. After Luvah falls and becomes Orc, Urizen tries to regain his horses but can only witness them bound. Eventually, the horses are returned to him after the Final Judgment.[5]
Within the early works, Urizen represents the chains of reason that are imposed on the mind. Urizen, like mankind, is bound by these chains.[6] Additionally, these works describe how Newtonian reason and the enlightenment view of the universe traps the imagination. The poems emphasis an evolutionary development within the universe, and this early version of a "survival of the fittest" universe is connected to a fallen world of tyranny and murder.[7]
Urizen's daughters started as the children of light and are possible images of either the planets or of the stars. After his fall, they gain human form. Three of his daughters are Eleth, Uveth and Ona, which represent the three parts of the human body. Together, they also organize the waters of Generation, they are the creators of the Bread of Sorrow, and read from the Book of Iron. At the Last Judgment, they watch over Ahania. His sons are differently organised, in different poems: as Thiriel, Utha, Grodna, Fuzon, aligned with the four classical elements; or as twelve, aligned with the signs of the Zodiac, and builders of the Mundane Shell and seek to keep mankind from falling. In Blake's early myths, they dwell in various cities and do not abide by Urizen's laws; Fuzon directly rebels against Urizen, is able to cut Urizen's loins, and is crucified for his actions. In later versions of the children, they are wise and dwell with Urizen. They, with Urizen, fall after Luvah takes over Urizen's realm. After their fall, they are tortured in hell, and Urizen's creation of science is seen as his domination over them. However, the four sons are placed in charge of Urthona's armies and rebel against Urizen's rule. During the Last Judgment, the sons get rid of their weapons and celebrate Urizen's return to the plow, and they join together for the harvest.[8]
Urizen is described as having multiple books: Gold, Silver, Iron, and Brass. They represent science, love, war, and sociology, which are four aspects of life. The books are filled with laws that seek to overcome the seven deadly sins. He constantly adds to the works, even when he faces his opposition in Orc, but the books are destroyed in the Last Judgment. The Book of Brass sets forth Urizen's social beliefs that seek to remove all pain and instill peace under one rule. The attempt to force love through law encouraged the Eternals to put forth the Seven Deadly Sins that Urizen hoped to prevent. The Book of Iron was lost in the Tree of Mystery, and represents how Urizen can create wars but cannot control them.[9]
Appearances[edit]
The character Urizen is first directly mentioned in Blake's "A Song of Liberty" (1793) where he is first described in his dispute with Orc. He is described as a "starry king". In To Nobodaddy, he is given the title "Father of Jealousy" and he is an enslaver. In America a Prophecy, he is the evil God who rules during the Enlightenment. The work also describes how Urizen created the world. This was followed by the Songs of Experience (1794) where he appears as the creator of the Tyger and in many of the poems: "Earth's Answer", "The Tyger", "The Human Abstract" and "A Divine Image". He is mentioned later that year in Europe a Prophecy and it is in the work that Urizen is freed from his bounds and he opens the Book of Brass in response to the American revolution.[12]In the Book of Urizen, Urizen is an eternal self focused being that creates itself out of eternity, and, it is only Urizen, the representation of abstractions and is an abstraction of the human self that exists in the beginning. Eventually, he creates the rest of creation but is tormented from the rest of the Eternal essence. Urizen is seen as the essence of the eternal priest and is opposed by Los, the eternal prophet.[13] Parts of the story were later revised in The Book of Los and The Book of Ahania:[14] The Book of Ahania describes Urizen's relationship with his son Fuzon, and the Book of Los (1795) describes Urizen's creations from Los's viewpoint. The Song of Los (1795) describes how Urizen's laws are given to humanity and their destructive effects. The work ends with Orc's appearance and Urizen weeping.[15]
Urizen appears within Blake's illustrations of Job as an image of Apollo. He and his realm are described in Blake's Milton a Poem, and he is said to have a throne of silver/love. His realm included his children and was surrounded by justice and eternal science. The work also describes Urizen's Satanic fall. The Urizen of Milton is in the form of reason, and it is he that Milton follows. He appears again in the image "Milton's Dream" as illustrated for Il Penseroso. In the image, Urizen is with images of despair and is interfering with the image of the true God.[16]
In Vala, or The Four Zoas, Urizen was said to have been born as the son of Albion and Vala, and is the fourth son. He was made the leader of Heaven's host and commanded the material sun. The work also describes his fall. Urizen appears in Jerusalem The Emanation of the Giant Albion in a form similar to the previous works. Urizen is the organiser of the universe while Los is the forger. He creates Natural Religion, and, in his returned form after Albion awakes, he is a farmer.[17]
Derivation[edit]
Urizen has clear similarities with the creature called the Demiurge by Gnostic sects, who is likewise largely derived of the Old Testament god (more specifically, like Blake's Urizen, the demiurge is a radical remodelling of that figure achieved by expanding that figure's original contextual setting, or by removing him to one that is almost completely new). Speculative Freemasonry is another possible source of Blake's imagery for Urizen; Blake was attracted to the Masonic and Druidic speculations of William Stukeley. The compass and other drafting symbols that Blake associates with Urizen borrow from Masonic symbolism for God as the "Great Architect of the Universe".[18]In other literature[edit]
- Urizen is the main antagonist throughout much of Philip Jose Farmer's World of Tiers series.
- Urizen is mentioned as a god-like figure in Alex Comfort's Tetrarch novel.
- Urizen is one of the names by which the Primarch Lorgar is known in Warhammer 40,000.
- Urizen is the name of an ancient and powerful demon in the Spawn series of comics by Todd McFarlane.
Notes[edit]
- Jump up ^ Bloom 1993 pp. 71–74
- Jump up ^ Frye 1990 pp. 213–215
- Jump up ^ Morris Eaves, Robert N. Essick, and Joseph Viscomi (ed.). "The Book of Urizen, copy G, object 1 (Bentley 1, Erdman 1, Keynes 1) "The Book of Urizen"". William Blake Archive. Retrieved October 7, 2013.
- Jump up ^ Damon 1988 p. 419
- Jump up ^ Damon 1988 p. 420
- Jump up ^ Bentley 2003 p. 153
- Jump up ^ Frye 1990 pp. 254–255
- Jump up ^ Damon 1988 pp. 424–426
- Jump up ^ Damon 1988 p. 424
- Jump up ^ Morris Eaves, Robert N. Essick, and Joseph Viscomi (ed.). "Description of "A Small Book of Designs, object 7 (Bentley 136.7, Butlin 260.7)"". William Blake Archive. Retrieved February 7, 2014.
- Jump up ^ Morris Eaves, Robert N. Essick, and Joseph Viscomi (ed.). "A Small Book of Designs, object 7 (Bentley 136.7, Butlin 260.7) "The First Book of Urizen, plate 23"". William Blake Archive. Retrieved February 7, 2014.
- Jump up ^ Damon 1988 pp. 422, 419
- Jump up ^ Bloom 1993 pp. 71–75
- Jump up ^ Bentley 2003 p. 156
- Jump up ^ Damon 1988 p. 423
- Jump up ^ Damon 1988 pp. 419, 423
- Jump up ^ Damon 1988 pp. 419, 423–424
- Jump up ^ Peterfreund 1998
References[edit]
Wikimedia Commons has media related to Urizen. |
- Bentley, G. E. (Jr). The Stranger From Paradise. New Haven: Yale University Press, 2003.
- Bloom, Harold. The Visionary Company. Ithaca: Cornell University Press, 1993.
- Damon, S. Foster. A Blake Dictionary. Hanover: University Press of New England, 1988.
- Frye, Northrop. Fearful Symmetry. Princeton: Princeton University Press, 1990.
- Stuart Peterfreund, William Blake in a Newtonian World: Essays on Literature as Art and Science (Univ. Oklahoma Press, 1998). ISBN 0-8061-3042-3
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