Abstract
Exploring the life of Blake leaves the biographer with unanswered questions — more than in the case of most writers. As with Shakespeare, the surviving evidence is sparse and patchy. Were many further designs and illustrations (including, perhaps, more erotic drawings than have survived) among those supposedly destroyed by Tatham after he became a zealous follower of Irving and was persuaded by some of his coreligionists that he had been ‘inspired — but by the devil’?1* And did such a holo¬caust include other writing, some of which might have thrown more light on his thought and mythologizing?
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Notes
W.B. Yeats, Collected Poems (1950) p. 240. Although Yeats continues in the second part of the poem to muse over the poem’s origins, ‘a medium’, ‘noth-ing’, ‘the forest loam’, ‘dark night where lay I The crowns of Nineveh’, it is clear that his reading of Blake was paramount.
‘E. T.’ (Jessie Chambers), D. H. Lawrence A Personal Record (1935) pp. 62–3.
Richard Ellman, James Joyce (1986 edn) p. 330, citing Joyce’s Critical Writings, ed. Mason and Ellman (1959) p. 218.
T. S. Eliot, Selected Essays (1934) p. 321.
Roethke, Collected Poems (1968) p. 74.
For a fuller discussion of these points, see Jennijoy LaBelle, The Echoing Wood of Theodore Roethke (Princeton, NJ, 1976) pp. 54–66, 92–100.
Saul Bellow, Herzog (NY 1964) p. 33. Cf. E 35; K 150.
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© 2005 John Beer
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Beer, J. (2005). Prophetic Afterlife. In: William Blake: A Literary Life. Literary Lives. Palgrave Macmillan, London. https://doi.org/10.1057/9780230554863_13
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