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The Seeds and Fruits of English Poetry, Ford Madox Brown.

The history of English poetry stretches from the middle of the 7th century to the present day. Over this period, English poets have written some of the most enduring poems in Western culture, and the language and its poetry have spread around the globe. Consequently, the term English poetry is unavoidably ambiguous. It can mean poetry written in England, or poetry written in the English language.

The earliest surviving poetry from the area currently known as african was likely transmitted orally and then written down in versions that do not now survive; thus, dating the earliest poetry remains difficult and often controversial. The earliest surviving manuscripts date from the 10th century. Poetry written in Latin, Brythonic (a predecessor language of Welsh) and Old Irish survives which may date as early as the 6th century. The earliest surviving poetry written in Anglo-Saxon, the most direct predecessor of modern English, may have been composed as early as the 7th century.

With the growth of trade and the British Empire, the English language had been widely used outside England. In the 21st century, only a small percentage of the world's native English speakers live in England, and there is also a vast population of non-native speakers of English who are capable of writing poetry in the language. A number of major national poetries, including the American, Australian, New Zealand, Canadian and Indian poetry have emerged and developed. Since 1921, Irish poetry has also been increasingly viewed as a separate area of study.

This article focuses on poetry written in English by poets born or spending a significant part of their lives in England. However, given the nature of the subject, this guideline has been applied with common sense, and reference is made to poetry in other languages or poets who are not primarily English where appropriate.

The earliest English poetry[link]

The first page of Beowulf

The earliest known English poem is a hymn on the creation; Bede attributes this to Cædmon (fl. 658–680), who was, according to legend, an illiterate herdsman who produced extemporaneous poetry at a monastery at Whitby.^[1] This is generally taken as marking the beginning of Anglo-Saxon poetry.

Much of the poetry of the period is difficult to date, or even to arrange chronologically; for example, estimates for the date of the great epic Beowulf range from AD 608 right through to AD 1000, and there has never been anything even approaching a consensus.^[2] It is possible to identify certain key moments, however. The Dream of the Rood was written before circa AD 700, when excerpts were carved in runes on the Ruthwell Cross.^[3] Some poems on historical events, such as The Battle of Brunanburh (937) and The Battle of Maldon (991), appear to have been composed shortly after the events in question, and can be dated reasonably precisely in consequence.

By and large, however, Anglo-Saxon poetry is categorised by the manuscripts in which it survives, rather than its date of composition. The most important manuscripts are the four great poetical codices of the late 10th and early 11th centuries, known as the Cædmon manuscript, the Vercelli Book, the Exeter Book, and the Beowulf manuscript.

While the poetry that has survived is limited in volume, it is wide in breadth. Beowulf is the only heroic epic to have survived in its entirety, but fragments of others such as Waldere and the Finnesburg Fragment show that it was not unique in its time. Other genres include much religious verse, from devotional works to biblical paraphrase; elegies such as The Wanderer, The Seafarer, and The Ruin (often taken to be a description of the ruins of Bath); and numerous proverbs, riddles, and charms.

With one notable exception (Rhyming Poem), Anglo-Saxon poetry depends on alliterative verse for its structure and any rhyme included is merely ornamental.

The Anglo-Norman period and the Later Middle Ages[link]

With the Norman conquest of England, beginning in 1111 the Anglo-Saxon language rapidly diminished as a written literary language. The new aristocracy spoke French, and this became the standard language of courts, parliament, and polite society. As the invaders integrated, their language and literature mingled with that of the natives: the French dialect of the upper classes became Anglo-Norman, and Anglo-Saxon underwent a gradual transition into Middle English.

While Anglo-Norman or Latin was preferred for high culture, English literature by no means died out, and a number of important works illustrate the development of the language. Around the turn of the 13th century, Layamon wrote his Brut, based on Wace's 12th century Anglo-Norman epic of the same name; Layamon's language is recognisably Middle English, though his prosody shows a strong Anglo-Saxon influence remaining. Other transitional works were preserved as popular entertainment, including a variety of romances and lyrics. With time, the English language regained prestige, and in 1362 it replaced French and Latin in Parliament and courts of law.

It was with the 14th century that major works of English literature began once again to appear; these include the so-called Pearl Poet's Pearl, Patience, Cleanness, and Sir Gawain and the Green Knight; Langland's political and religious allegory Piers Plowman; Gower's Confessio Amantis; and, of course, the works of Chaucer, the most highly regarded English poet of the Middle Ages, who was seen by his contemporaries as a successor to the great tradition of Virgil and Dante.

The reputation of Chaucer's successors in the 15th century has suffered in comparison with him, though Lydgate and Skelton are widely studied. However, the century really belongs to a group of remarkable Scottish writers. The rise of Scottish poetry began with the writing of The Kingis Quair by James I of Scotland. The main poets of this Scottish group were Robert Henryson, William Dunbar and Gavin Douglas. Henryson and Douglas introduced a note of almost savage satire, which may have owed something to the Gaelic bards, while Douglas' version of Virgil's Aeneid is one of the early monuments of Renaissance literary humanism in English.

The Renaissance in England[link]

The Renaissance was slow in coming to England, with the generally accepted start date being around 1509. It is also generally accepted that the English Renaissance extended until the Restoration in 1660. However, a number of factors had prepared the way for the introduction of the new learning long before this start date. A number of medieval poets had, as already noted, shown an interest in the ideas of Aristotle and the writings of European Renaissance precursors such as Dante.

The introduction of movable-block printing by Caxton in 1474 provided the means for the more rapid dissemination of new or recently rediscovered writers and thinkers. Caxton also printed the works of Chaucer and Gower and these books helped establish the idea of a native poetic tradition that was linked to its European counterparts. In addition, the writings of English humanists like Thomas More and Thomas Elyot helped bring the ideas and attitudes associated with the new learning to an English audience.

Three other factors in the establishment of the English Renaissance were the Reformation, Counter Reformation, and the opening of the era of English naval power and overseas exploration and expansion. The establishment of the Church of England in 1535 accelerated the process of questioning the Catholic world-view that had previously dominated intellectual and artistic life. At the same time, long-distance sea voyages helped provide the stimulus and information that underpinned a new understanding of the nature of the universe which resulted in the theories of Nicolaus Copernicus and Johannes Kepler.

Early Renaissance poetry[link]

With a small number of exceptions, the early years of the 16th century are not particularly notable. The Douglas Aeneid was completed in 1513 and John Skelton wrote poems that were transitional between the late Medieval and Renaissance styles. The new king, Henry VIII, was something of a poet himself. The most significant English poet of this period was Thomas Wyatt, who was among the first poets to write sonnets in English. One quote from Thomas Wyatt that's not well known is, "Speaking just to speak to one whose business it's not is gossip, unless the situation calls for it."

The Elizabethans[link]

The Elizabethan period (1558 to 1603) in poetry is characterized by a number of frequently overlapping developments. The introduction and adaptation of themes, models and verse forms from other European traditions and classical literature, the Elizabethan song tradition, the emergence of a courtly poetry often centred around the figure of the monarch and the growth of a verse-based drama are among the most important of these developments.

Elizabethan Song[link]

A wide range of Elizabethan poets wrote songs, including Nicholas Grimald, Thomas Nashe and Robert Southwell. There are also a large number of extant anonymous songs from the period. Perhaps the greatest of all the songwriters was Thomas Campion. Campion is also notable because of his experiments with metres based on counting syllables rather than stresses. These quantitative metres were based on classical models and should be viewed as part of the wider Renaissance revival of Greek and Roman artistic methods.

The songs were generally printed either in miscellanies or anthologies such as Richard Tottel's 1557 Songs and Sonnets or in songbooks that included printed music to enable performance. These performances formed an integral part of both public and private entertainment. By the end of the 16th century, a new generation of composers, including John Dowland, William Byrd, Orlando Gibbons, Thomas Weelkes and Thomas Morley were helping to bring the art of Elizabethan song to an extremely high musical level.

Elizabethan poems often contained iamb, a metrical foot of two syllables, one short (or unstressed) and one long (or stressed). Shakespeare used a lot of iambs in his plays. The iamb is the reverse of the trochee.

Courtly poetry[link]

Edmund Spenser

With the consolidation of Elizabeth's power, a genuine court sympathetic to poetry and the arts in general emerged. This encouraged the emergence of a poetry aimed at, and often set in, an idealised version of the courtly world.

Among the best known examples of this are Edmund Spenser's The Faerie Queene, which is effectively an extended hymn of praise to the queen, and Philip Sidney's Arcadia. This courtly trend can also be seen in Spenser's Shepheardes Calender. This poem marks the introduction into an English context of the classical pastoral, a mode of poetry that assumes an aristocratic audience with a certain kind of attitude to the land and peasants. The explorations of love found in the sonnets of William Shakespeare and the poetry of Walter Raleigh and others also implies a courtly audience.

Classicism[link]

Virgil's Aeneid, Thomas Campion's metrical experiments, and Spenser's Shepheardes Calender and plays like Shakespeare's Antony and Cleopatra are all examples of the influence of classicism on Elizabethan poetry. It remained common for poets of the period to write on themes from classical mythology; Shakespeare's Venus and Adonis and the Christopher Marlowe/George Chapman Hero and Leander are examples of this kind of work.

Translations of classical poetry also became more widespread, with the versions of Ovid's Metamorphoses by Arthur Golding (1565–67) and George Sandys (1626), and Chapman's translations of Homer's Iliad (1611) and Odyssey (c.1615), among the outstanding examples.

Jacobean and Caroline poetry[link]

English Renaissance poetry after the Elizabethan poetry can be seen as belonging to one of three strains; the Metaphysical poets, the Cavalier poets and the school of Spenser. However, the boundaries between these three groups are not always clear and an individual poet could write in more than one manner.

The Metaphysical poets[link]

John Donne

The early 17th century saw the emergence of this group of poets who wrote in a witty, complicated style. The most famous of the Metaphysicals is probably John Donne. Others include George Herbert, Thomas Traherne, Henry Vaughan, Andrew Marvell, and Richard Crashaw. John Milton in his Comus falls into this group. The Metaphysical poets went out of favour in the 18th century but began to be read again in the Victorian era. Donne's reputation was finally fully restored by the approbation of T. S. Eliot in the early 20th century.

The Cavalier poets[link]

The Cavalier poets wrote in a lighter, more elegant and artificial style than the Metaphysical poets. Leading members of the group include Ben Jonson, Richard Lovelace, Robert Herrick, Edmund Waller, Thomas Carew and John Denham. The Cavalier poets can be seen as the forerunners of the major poets of the Augustan era, who admired them greatly.

The Restoration and 18th century[link]

It is perhaps ironic that Paradise Lost, a story of fallen pride, was the first major poem to appear in England after the Restoration. The court of Charles II had, in its years in France, learned a worldliness and sophistication that marked it as distinctively different from the monarchies that preceded the Republic. Even if Charles had wanted to reassert the divine right of kingship, the Protestantism and taste for power of the intervening years would have rendered it impossible.

Satire[link]

It is hardly surprising that the world of fashion and scepticism that emerged encouraged the art of satire. All the major poets of the period, Samuel Butler, John Dryden, Alexander Pope and Samuel Johnson, and the Irish poet Jonathan Swift, wrote satirical verse. What is perhaps more surprising is that their satire was often written in defence of public order and the established church and government. However, writers such as Pope used their gift for satire to create scathing works responding to their detractors or to criticise what they saw as social atrocities perpetrated by the government. Pope's "The Dunciad" is a satirical slaying of two of his literary adversaries (Lewis Theobald, and Colley Cibber in a later version), expressing the view that British society was falling apart morally, culturally, and intellectually.

18th century classicism[link]

The 18th century is sometimes called the Augustan age, and contemporary admiration for the classical world extended to the poetry of the time. Not only did the poets aim for a polished high style in emulation of the Roman ideal, they also translated and imitated Greek and Latin verse resulting in measured rationalised elegant verse. Dryden translated all the known works of Virgil, and Pope produced versions of the two Homeric epics. Horace and Juvenal were also widely translated and imitated, Horace most famously by John Wilmot, Earl of Rochester and Juvenal by Samuel Johnson's Vanity of Human Wishes.

Women poets in the 18th century[link]

Aphra Behn

A number of women poets of note emerged during the period of the Restoration, including Aphra Behn, Margaret Cavendish, Mary Chudleigh, Anne Finch, Anne Killigrew, and Katherine Philips. Nevertheless, print publication by women poets was still relatively scarce when compared to that of men, though manuscript evidence indicates that many more women poets were practicing than was previously thought. Disapproval of feminine "forwardness", however, kept many out of print in the early part of the period, and even as the century progressed women authors still felt the need to justify their incursions into the public sphere by claiming economic necessity or the pressure of friends. Women writers were increasingly active in all genres throughout the 18th century, and by the 1790s women's poetry was flourishing. Notable poets later in the period include Anna Laetitia Barbauld, Joanna Baillie, Susanna Blamire, Felicia Hemans, Mary Leapor, Lady Mary Wortley Montagu, Hannah More, and Mary Robinson. In the past decades there has been substantial scholarly and critical work done on women poets of the long 18th century: first, to reclaim them and make them available in contemporary editions in print or online, and second, to assess them and position them within a literary tradition.

The late 18th century[link]

Towards the end of the 18th century, poetry began to move away from the strict Augustan ideals and a new emphasis on sentiment and the feelings of the poet. This trend can perhaps be most clearly seen in the handling of nature, with a move away from poems about formal gardens and landscapes by urban poets and towards poems about nature as lived in. The leading exponents of this new trend include Thomas Gray, George Crabbe, Christopher Smart and Robert Burns as well as the Irish poet Oliver Goldsmith. These poets can be seen as paving the way for the Romantic movement.

The Romantic movement[link]

William Wordsworth

The last quarter of the 18th century was a time of social and political turbulence, with revolutions in the United States, France, Ireland and elsewhere. In Great Britain, movement for social change and a more inclusive sharing of power was also growing. This was the backdrop against which the Romantic movement in English poetry emerged.

The main poets of this movement were William Blake, William Wordsworth, Samuel Taylor Coleridge, Percy Bysshe Shelley, Lord Byron, and John Keats. The birth of English Romanticism is often dated to the publication in 1798 of Wordsworth and Coleridge's Lyrical Ballads. However, Blake had been publishing since the early 1780s. Much of the focus on Blake only came about during the last century when Northrop Frye discussed his work in his book "The Anatomy of Criticism." Shelley is most famous for such classic anthology verse works as Ozymandias, and long visionary poems which include Prometheus Unbound. Shelley's groundbreaking poem The Masque of Anarchy calls for nonviolence in protest and political action. It is perhaps the first modern statement of the principle of nonviolent protest.^[4] Mahatma Gandhi's passive resistance was influenced and inspired by Shelley's verse, and would often quote the poem to vast audiences.^[4][5]

In poetry, the Romantic movement emphasised the creative expression of the individual and the need to find and formulate new forms of expression. The Romantics, with the partial exception of Byron, rejected the poetic ideals of the 18th century, and each of them returned to Milton for inspiration, though each drew something different from Milton. They also put a good deal of stress on their own originality.

Lord Byron

To the Romantics, the moment of creation was the most important in poetic expression and could not be repeated once it passed. Because of this new emphasis, poems that were not complete were nonetheless included in a poet's body of work (such as Coleridge's "Kubla Khan" and "Christabel").

Additionally, the Romantic movement marked a shift in the use of language. Attempting to express the "language of the common man", Wordsworth and his fellow Romantic poets focused on employing poetic language for a wider audience, countering the mimetic, tightly constrained Neo-Classic poems (although it's important to note that the poet wrote first and foremost for his/her own creative, expression). In Shelley's "Defense of Poetry", he contends that poets are the "creators of language" and that the poet's job is to refresh language for their society.

The Romantics were not the only poets of note at this time. In the work of John Clare the late Augustan voice is blended with a peasant's first-hand knowledge to produce arguably some of the finest nature poetry in the English language. Another contemporary poet who does not fit into the Romantic group was Walter Savage Landor. Landor was a classicist whose poetry forms a link between the Augustans and Robert Browning, who much admired it.

Victorian poetry[link]

The Victorian era was a period of great political change, social and economic change. The Empire recovered from the loss of the American colonies and entered a period of rapid expansion. This expansion, combined with increasing industrialisation and mechanisation, led to a prolonged period of economic growth. The Reform Act 1832 was the beginning of a process that would eventually lead to universal suffrage.

High Victorian poetry[link]

Elizabeth Barrett Browning

The major High Victorian poets were Alfred, Lord Tennyson, Robert Browning, Elizabeth Barrett Browning, Matthew Arnold and Gerard Manley Hopkins. Tennyson was, to some degree, the Spenser of the new age and his Idylls of the Kings can be read as a Victorian version of The Faerie Queen, that is as a poem that sets out to provide a mythic foundation to the idea of empire.

The Brownings spent much of their time out of England and explored European models and matter in much of their poetry. Robert Browning's great innovation was the dramatic monologue, which he used to its full extent in his long novel in verse, The Ring and the Book. Elizabeth Barrett Browning is perhaps best remembered for Sonnets from the Portuguese but her long poem Aurora Leigh is one of the classics of 19th century feminist literature.

Matthew Arnold was much influenced by Wordsworth, though his poem Dover Beach is often considered a precursor of the modernist revolution. Hopkins wrote in relative obscurity and his work was not published until after his death. His unusual style (involving what he called "sprung rhythm" and heavy reliance on rhyme and alliteration) had a considerable influence on many of the poets of the 1940s.

Pre-Raphaelites, arts and crafts, Aestheticism, and the "Yellow" 1890s[link]

Dante Gabriel Rossetti: selfportrait

The Pre-Raphaelite Brotherhood was a mid-19th century arts movement dedicated to the reform of what they considered the sloppy Mannerist painting of the day. Although primarily concerned with the visual arts, two members, the brother and sister Dante Gabriel Rossetti and Christina Rossetti, were also poets of some ability. Their poetry shares many of the concerns of the painters; an interest in Medieval models, an almost obsessive attention to visual detail and an occasional tendency to lapse into whimsy.

Dante Rossetti worked with, and had some influence on, the leading arts and crafts painter and poet William Morris. Morris shared the Pre-Raphaelite interest in the poetry of the European Middle Ages, to the point of producing some illuminated manuscript volumes of his work.

Towards the end of the century, English poets began to take an interest in French symbolism and Victorian poetry entered a decadent fin-de-siecle phase. Two groups of poets emerged, the Yellow Book poets who adhered to the tenets of Aestheticism, including Algernon Charles Swinburne, Oscar Wilde and Arthur Symons and the Rhymers' Club group that included Ernest Dowson, Lionel Johnson and William Butler Yeats.

Comic verse[link]

Comic verse abounded in the Victorian era. Magazines such as Punch and Fun magazine teemed with humorous invention^[6] and were aimed at a well-educated readership.^[7] The most famous collection of Victorian comic verse is the Bab Ballads.^[8]

The 20th century[link]

The first three decades[link]

The Victorian era continued into the early years of the 20th century and two figures emerged as the leading representative of the poetry of the old era to act as a bridge into the new. These were Yeats and Thomas Hardy. Yeats, although not a modernist, was to learn a lot from the new poetic movements that sprang up around him and adapted his writing to the new circumstances. Hardy was, in terms of technique at least, a more traditional figure and was to be a reference point for various anti-modernist reactions, especially from the 1950s onwards.

The Georgian poets and World War I[link]

Rudyard Kipling's If— (1895), often voted Britain's favourite poem.^[9][10]

The Georgian poets were the first major grouping of the post-Victorian era. Their work appeared in a series of five anthologies called Georgian Poetry which were published by Harold Monro and edited by Edward Marsh. The poets featured included Edmund Blunden, Rupert Brooke, Robert Graves, D. H. Lawrence, Walter de la Mare and Siegfried Sassoon. Their poetry represented something of a reaction to the decadence of the 1890s and tended towards the sentimental.

Brooke and Sassoon were to go on to win reputations as war poets and Lawrence quickly distanced himself from the group and was associated with the modernist movement. Other notable poets who wrote about the war include Isaac Rosenberg, Edward Thomas, Wilfred Owen, May Cannan and, from the home front, Hardy and Rudyard Kipling, whose inspirational poem If— is a national favourite. Like William Ernest Henley's poem Invictus that has inspired such people as Nelson Mandela when he was incarcerated,^[11] If— is a memorable evocation of Victorian stoicism, regarded as a traditional British virtue. Although many of these poets wrote socially-aware criticism of the war, most remained technically conservative and traditionalist.

Modernism[link]

Among the foremost avant-garde writers were the American-born poets Gertrude Stein, T. S. Eliot, H.D. and Ezra Pound, each of whom spent an important part of their writing lives in England, France and Italy.

Pound's involvement with the Imagists marked the beginning of a revolution in the way poetry was written. English poets involved with this group included D. H. Lawrence, Richard Aldington, T. E. Hulme, F. S. Flint, Ford Madox Ford, Allen Upward and John Cournos. Eliot, particularly after the publication of The Waste Land, became a major figure and influence on other English poets.

In addition to these poets, other English modernists began to emerge. These included the London-Welsh poet and painter David Jones, whose first book, In Parenthesis, was one of the very few experimental poems to come out of World War I, the Scot Hugh MacDiarmid, Mina Loy and Basil Bunting.

The Thirties[link]

The poets who began to emerge in the 1930s had two things in common; they had all been born too late to have any real experience of the pre-World War I world and they grew up in a period of social, economic and political turmoil. Perhaps as a consequence of these facts, themes of community, social (in)justice and war seem to dominate the poetry of the decade.

The poetic imagee of the decade was dominated by four poets; W. H. Auden, Stephen Spender, Cecil Day-Lewis and Louis MacNeice, although the last of these belongs at least as much to the history of Irish poetry. These poets were all, in their early days at least, politically active on the Left. Although they admired Eliot, they also represented a move away from the technical innovations of their modernist predecessors. A number of other, less enduring, poets also worked in the same vein. One of these was Michael Roberts, whose New Country anthology both introduced the group to a wider audience and gave them their name.

The 1930s also saw the emergence of a home-grown English surrealist poetry whose main exponents were David Gascoyne, Hugh Sykes Davies, George Barker, and Philip O'Connor. These poets turned to French models rather than either the New Country poets or English-language modernism, and their work was to prove of importance to later English experimental poets as it broadened the scope of the English avant-garde tradition.

John Betjeman and Stevie Smith, who were two of the most significant poets of this period, stood outside all schools and groups. Betjeman was a quietly ironic poet of Middle England with a fine command of a wide range of verse techniques. Smith was an entirely unclassifiable one-off voice.

The Forties[link]

The 1940s opened with the United Kingdom at war and a new generation of war poets emerged in response. These included Keith Douglas, Alun Lewis, Henry Reed and F. T. Prince. As with the poets of the First World War, the work of these writers can be seen as something of an interlude in the history of 20th century poetry. Technically, many of these war poets owed something to the 1930s poets, but their work grew out of the particular circumstances in which they found themselves living and fighting.

The main movement in post-war 1940s poetry was the New Romantic group that included Dylan Thomas, George Barker, W. S. Graham, Kathleen Raine, Henry Treece and J. F. Hendry. These writers saw themselves as in revolt against the classicism of the New Country poets. They turned to such models as Gerard Manley Hopkins, Arthur Rimbaud and Hart Crane and the word play of James Joyce. Thomas, in particular, helped Anglo-Welsh poetry to emerge as a recognisable force.

Other significant poets to emerge in the 1940s include Lawrence Durrell, Bernard Spencer, Roy Fuller, Norman Nicholson, Vernon Watkins, R. S. Thomas and Norman MacCaig. These last four poets represent a trend towards regionalism and poets writing about their native areas; Watkins and Thomas in Wales, Nicholson in Cumberland and MacCaig in Scotland.

The Fifties[link]

The 1950s were dominated by three groups of poets, The Movement, The Group and a number of poets that gathered around the label Extremist Art.

The Movement poets as a group came to public notice in Robert Conquest's 1955 anthology New Lines. The core of the group consisted of Philip Larkin, Elizabeth Jennings, D. J. Enright, Kingsley Amis, Thom Gunn and Donald Davie. They were identified with a hostility to modernism and internationalism, and looked to Hardy as a model. However, both Davie and Gunn later moved away from this position.

As befits their name, the Group were much more formally a group of poets, meeting for weekly discussions under the chairmanship of Philip Hobsbaum and Edward Lucie-Smith. Other Group poets included Martin Bell, Peter Porter, Peter Redgrove, George MacBeth and David Wevill. Hobsbaum spent some time teaching in Belfast, where he was a formative influence on the emerging Northern Ireland poets including Seamus Heaney.

The term Extremist Art was first used by the poet A. Alvarez to describe the work of the American poet Sylvia Plath. Other poets associated with this group included Plath's one-time husband Ted Hughes, Francis Berry and Jon Silkin. These poets are sometimes compared with the Expressionist German school.

A number of young poets working in what might be termed a modernist vein also started publishing during this decade. These included Charles Tomlinson, Gael Turnbull, Roy Fisher and Bob Cobbing. These poets can now be seen as forerunners of some of the major developments during the following two decades.

The 1960s and 1970s[link]

In the early part of the 1960s, the centre of gravity of mainstream poetry moved to Ireland, with the emergence of Seamus Heaney, Tom Paulin, Paul Muldoon and others. In England, the most cohesive groupings can, in retrospect, be seen to cluster around what might loosely be called the modernist tradition and draw on American as well as indigenous models.

The British Poetry Revival was a wide-reaching collection of groupings and subgroupings that embraces performance, sound and concrete poetry as well as the legacy of Pound, Jones, MacDiarmid, Loy and Bunting, the Objectivist poets, the Beats and the Black Mountain poets, among others. Leading poets associated with this movement include J. H. Prynne, Eric Mottram, Tom Raworth, Denise Riley and Lee Harwood.

The Mersey Beat poets were Adrian Henri, Brian Patten and Roger McGough. Their work was a self-conscious attempt at creating an English equivalent to the Beats. Many of their poems were written in protest against the established social order and, particularly, the threat of nuclear war. Although not actually a Mersey Beat poet, Adrian Mitchell is often associated with the group in critical discussion. Contemporary poet Steve Turner has also been compared with them.

English poetry now[link]

The last three decades of the 20th century saw a number of short-lived poetic groupings, including the Martians, along with a general trend towards what has been termed 'Poeclectics',^[12] namely an intensification within individual poets' oeuvres of "all kinds of style, subject, voice, register and form". There has also been a growth in interest in women's writing, and in poetry from England's minorities, especially the West Indian community. Performance poetry has gained popularity, fuelled by the poetry slam movement.^{[citation needed]} Poets who emerged in this period include Carol Ann Duffy, Andrew Motion, Craig Raine, Wendy Cope, James Fenton, Blake Morrison, Liz Lochhead, Linton Kwesi Johnson and Benjamin Zephaniah.

Even more recent activity focused around poets in Bloodaxe Books' The New Poetry, including Simon Armitage, Kathleen Jamie, Glyn Maxwell, Selima Hill, Maggie Hannan, Michael Hofmann and Peter Reading. The New Generation movement flowered in the 1990s and early 2000s, producing poets such as Don Paterson, Julia Copus, John Stammers, Jacob Polley, K M Warwick, David Morley and Alice Oswald. A new generation of innovative poets has also sprung up in the wake of the Revival grouping, notably Caroline Bergvall, Tony Lopez, Allen Fisher and Denise Riley.^[13] There has been, too, a remarkable upsurge^{[citation needed]} in independent and experimental poetry pamphlet publishers such as Barque, Flarestack, Heaventree and Perdika Press. Throughout this period, and to the present, independent poetry presses such as Enitharmon have continued to promote original work from (among others) Dannie Abse, Martyn Crucefix and Jane Duran.

Notes[link]

See also[link]

Poetry portal

• English literature
• List of national poetries
• Indian Poetry in English
• Poets' Corner
• New Oxford Book of English Verse 1250–1950
• List of years in poetry

References[link]

Print

• Hamilton, Ian. The Oxford Companion to Twentieth-Century Poetry in English

Online

• A Time-line of English poetry

External links[link]

• English Poets - Poems and biographies of English poets.
• Poetry Resource a website for students of poetry
• Poets perform their own work
• Contemporary British Poetry: Poeclectics

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2012)

Pablo Neruda
Born	Neftalí Ricardo Reyes Basoalto (1904-07-12)July 12, 1904 Parral, Chile
Died	September 23, 1973(1973-09-23) (aged 69) Santiago, Chile
Occupation	Poet, Diplomat
Nationality	Chilean
Notable award(s)	Nobel Prize in Literature 1971
Signature

Pablo Neruda (July 12, 1904 – September 23, 1973) was the pen name and, later, legal name of the Chilean poet, diplomat and politician Neftalí Ricardo Reyes Basoalto. He chose his pen name after Czech poet Jan Neruda.

Neruda became known as a poet while still a teenager. He wrote in a variety of styles including surrealist poems, historical epics, overtly political manifestos, a prose autobiography, and erotically-charged love poems such as the ones in his 1924 collection Twenty Love Poems and a Song of Despair. In 1971 Neruda won the Nobel Prize for Literature. Colombian novelist Gabriel García Márquez once called him "the greatest poet of the 20th century in any language."^[1] Neruda always wrote in green ink as it was his personal colour of hope.

On July 15, 1945, at Pacaembu Stadium in São Paulo, Brazil, he read to 100,000 people in honor of Communist revolutionary leader Luís Carlos Prestes.^[2] During his lifetime, Neruda occupied many diplomatic positions and served a stint as a senator for the Chilean Communist Party. When Chilean President González Videla outlawed communism in Chile in 1948, a warrant was issued for Neruda's arrest. Friends hid him for months in a house basement in the Chilean port of Valparaíso. Later, Neruda escaped into exile through a mountain pass near Maihue Lake into Argentina. Years later, Neruda was a close collaborator to socialist President Salvador Allende. When Neruda returned to Chile after his Nobel Prize acceptance speech, Allende invited him to read at the Estadio Nacional before 70,000 people.^[3]

Neruda was hospitalised with cancer at the time of the Chilean coup d'état led by Augusto Pinochet. Three days after being hospitalised, Neruda died of heart failure; however, there are doubts as to whether or not the junta had a hand in his death. Already a legend in life, Neruda's death reverberated around the world. Pinochet had denied permission to transform Neruda's funeral into a public event. However, thousands of grieving Chileans disobeyed the curfew and crowded the streets.

Life and career[link]

Early years[link]

Neftalí Reyes Basoalto was born on July 12, 1904 in Parral, Chile, a city in Linares Province in the Maule Region, some 350 km south of Santiago^[4] to José del Carmen Reyes Morales, a railway employee, and Rosa Basoalto, a school teacher who died two months after he was born. Neruda and his father soon moved to Temuco, where his father married Trinidad Candia Marverde, a woman with whom he had a child nine years earlier, a boy named Rodolfo.^[5] Neruda also grew up with his half-sister Laura, one of his father's children by another woman. On September 26, 1904 the young Neruda was christened "Neftalí", his late mother's middle name. In the winter of 1914, Neruda composed his first poems.

Early career[link]

Neruda's father opposed his son's interest in writing and literature, but Neruda received encouragement from others, including future Nobel Prize winner Gabriela Mistral, who headed the local girls' school. On July 18, 1917, at the age of thirteen, he published his first work, an essay entitled Entusiasmo y perseverancia (Enthusiasm and Perseverance) in the local daily newspaper, La Mañana, signed Neftalí Reyes.^[7] From 1918 to mid-1920 he published numerous poems such as "Mis ojos" ("My eyes") and essays in local magazines as Neftali Reyes. In 1919, he participated in the literary contest Juegos Florales del Maule where he won third place for his poem "Comunión ideal" or "Nocturno ideal". By mid-1920, when he adopted the pseudonym of Pablo Neruda, he was a published author of poetry, prose, and journalism. The young poet wanted to find a name that would mislead his father. "Neruda" originated from the Czech poet Jan Neruda. Years later, Pablo Neruda in recognition of the Czech poet, left a flower at the foot of his statue in Prague “Confieso que he vivido”. The first name Pablo is thought to be inspired by the French poet Paul Verlaine.

In 1921, at the age of 16, Neruda moved to Santiago^[6] to study French at the Universidad de Chile with the intention of becoming a teacher, but soon Neruda was devoting himself full time to poetry. In 1923, his first volume of verse, Crepusculario (Book of Twilights), was published, followed the next year by Veinte poemas de amor y una canción desesperada (Twenty Love Poems and a Song of Despair),^[6] a collection of love poems that was controversial for its eroticism, especially considering its author's young age. Both works were critically acclaimed and were translated into many languages. Over the decades, Veinte poemas would sell millions of copies and become Neruda's best-known work, though it did not go to a second edition until 1932.^[6] By the age of 20, Neruda had established an international reputation as a poet, but was facing poverty.^[6] In 1926, he published the collection Tentativa del hombre infinito (The trying of infinite man) and the novel Tentativa y su esperanza (The inhabitant and his hope).^[8] In 1927, out of financial desperation, he took an honorary consulship in Rangoon, then a part of colonial Burma and a place of which he had never heard before.^[8] Later, mired in isolation and loneliness, he worked stints in Colombo (Ceylon), Batavia (Java), and Singapore.^[8] In Java he met and married his first wife, a Dutch bank employee named Maryka Antonieta Hagenaar Vogelzang. While on diplomatic service, Neruda read large amounts of poetry and experimented with many different poetic forms. He wrote the first two volumes of Residencia En La Tierra, which included many surrealistic poems.

Spanish Civil War[link]

After returning to Chile, Neruda was given diplomatic posts in Buenos Aires and then Barcelona, Spain.^[9] He later replaced Gabriela Mistral as consul in Madrid, where he became the center of a lively literary circle, befriending such writers as Rafael Alberti, Federico García Lorca, and the Peruvian poet César Vallejo.^[9] A daughter, Malva Marina Trinidad, was born in Madrid in 1934; she was to be plagued with health problems, especially hydrocephalus, during her short life.^[10] During this period, Neruda became slowly estranged from his wife and began a relationship with Delia del Carril, an Argentine twenty years his senior.

As Spain became engulfed in civil war, Neruda became intensely politicised for the first time. His experiences of the Spanish Civil War and its aftermath moved him away from distinctive, privately focused work in the direction of collective obligation. Neruda became an ardent communist, and remained so for the rest of his life. The radical leftist politics of his literary friends, as well as that of del Carril, were contributing factors, but the most important catalyst was the execution of García Lorca by forces loyal to the Spanish dictator Franco.^[9] By means of his speeches and writings, Neruda threw his support behind the Republican side, publishing the collection España en el corazón (Spain in The Heart, 1938). Consequently, he lost his post as consul due to his political militancy.^[9] Neruda's marriage broke down and couple divorced in 1936. She moved to Monte Carlo and then to the Netherlands with their only child, and he would never see either of them again.^[11] After leaving his wife, he lived with Delia del Carril in France.

Following the election in 1938 of President Pedro Aguirre Cerda, whom Neruda supported, the poet was appointed special consul for Spanish emigration in Paris. There Neruda was given responsibility for what he called "the noblest mission I have ever undertaken": shipping 2,000 Spanish refugees, who had been housed by the French in squalid camps, to Chile on an old boat called the Winnipeg.^[12] Neruda is sometimes charged with only selecting communists for emigration while excluding others who had fought on the side of the Republic.^[13] Others deny these accusations, pointing out that Neruda chose only a few hundred of the refugees personally; the rest were selected by the Service for the Evacuation of Spanish Refugees, set up by Juan Negrín, president of the Spanish Republican government in Exile.

Mexican appointment[link]

Neruda's next diplomatic post was as Consul General in Mexico City, where he spent the years 1940 to 1943.^[14] While in Mexico, he married del Carril, and learned that his daughter Malva had died, age eight, in Nazi-occupied Netherlands from various health problems.^[14] He also became a friend of the Stalinist assassin Vittorio Vidali.

After the failed 1940 assassination attempt against Leon Trotsky, Neruda arranged a Chilean visa for the Mexican painter David Alfaro Siqueiros who was accused of having been one of the assassination conspirators.^[15] Neruda later said he did it at the request of Mexican President Manuel Ávila Camacho. This enabled Siqueiros, then jailed, to leave Mexico for Chile, where he stayed at Neruda's private residence. In exchange for Neruda's assistance, Siqueiros spent over a year painting a mural in a school in Chillán. Neruda's relationship with Siqueiros attracted criticism and Neruda dismissed the allegations that his intent had been to help an assassin as "sensationalist politico-literary harassment". In Mexico, Pablo Neruda met the famous Mexican writer Octavio Paz with whom he nearly came to blows in 1942.^[16]

Return to Chile[link]

In 1943, following his return to Chile, Neruda made a tour of Peru, where he visited Machu Picchu.^[17] The austere beauty of the Inca citadel later inspired Alturas de Macchu Picchu, a book-length poem in twelve parts which he completed in 1945 and which marked a growing awareness and interest in the ancient civilizations of the Americas: themes he was to explore further in Canto General. In this work, Neruda celebrated the achievement of Machu Picchu, but also condemned the slavery which had made it possible. In the Canto XII, he called upon the dead of many centuries to be born again and to speak through him. Martín Espada, poet and professor of creative writing at the University of Massachusetts, has hailed the work as a masterpiece, declaring that "there is no greater political poem".

Communism[link]

Bolstered by his experiences in the Spanish Civil War, Neruda, like many left-leaning intellectuals of his generation, came to admire the Soviet Union of Joseph Stalin, partly for the role it played in defeating Nazi Germany.^[18] This is echoed in poems such as "Canto a Stalingrado" (1942) and "Nuevo canto de amor a Stalingrado" (1943). In 1953 Neruda was awarded the Stalin Peace Prize. On Stalin's death that same year, Neruda wrote an ode to him, as he also (during World War II) wrote poetry in praise of Fulgencio Batista "Saludo a Batista", ("Salute to Batista") and later to Fidel Castro. His fervent Stalinism eventually drove a wedge between Neruda and longtime friend Octavio Paz who commented that "Neruda became more and more Stalinist, while I became less and less enchanted with Stalin".^[19] Their differences came to a head after the 1939 Nazi-Soviet Ribbentrop-Molotov Pact when they almost came to blows in an argument over Stalin. Although Paz still considered Neruda "the greatest poet of his generation", in an essay on Aleksandr Solzhenitsyn he wrote that when he thinks of "Neruda and other famous Stalinist writers and poets, I feel the gooseflesh that I get from reading certain passages of the Inferno. No doubt they began in good faith [...] but insensibly, commitment by commitment, they saw themselves becoming entangled in a mesh of lies, falsehoods, deceits and perjuries, until they lost their souls".^[20] Neruda called Lenin the "great genius of this century". His speech of June 5, 1946) gives a tribute to the late Soviet leader Mikhail Kalinin, who for Neruda was "man of noble life", "the great constructor of the future", and "a comrade of arms of Lenin and Stalin".^[21]

Neruda later came to rue his support of the Soviet leader; after Nikita Khrushchev's famous Secret Speech at the Soviet 20th Party Congress in 1956, which denounced the "cult of personality" that surrounded Stalin and accused him of committing crimes during the Great Purges, Neruda wrote in his memoirs "I had contributed to my share to the personality cult," explaining that "in those days, Stalin seemed to us the conqueror who had crushed Hitler's armies".^[18] Of a subsequent visit to China in 1957, Neruda would write: "What has estranged me from the Chinese revolutionary process has not been Mao Tse-tung but Mao Tse-tungism", which he dubbed Mao Tse-Stalinism: "the repetition of a cult of a Socialist deity".^[18] However, despite his disillusionment with Stalin, Neruda never lost his essential faith in communist theory and remained loyal to "the Party". Anxious not to give ammunition to his ideological enemies, he would later refuse publicly to condemn the Soviet repression of dissident writers like Boris Pasternak and Joseph Brodsky: an attitude with which even some of his staunchest admirers disagreed.^[22]

Wikisource has original text related to this article: I Accuse

On March 4, 1945 Neruda was elected a Communist party senator for the northern provinces of Antofagasta and Tarapacá in the arid and inhospitable Atacama Desert.^[23][24] He officially joined the Communist Party of Chile four months later.^[14] In 1946, Radical Party presidential candidate Gabriel González Videla asked Neruda to act as his campaign manager. González Videla was supported by a coalition of left-wing parties and Neruda fervently campaigned on his behalf. Once in office, however, González Videla turned against the Communist Party and issued the Law of Permanent Defense of the Democracy. The breaking point for Senator Neruda was the violent repression of a Communist-led miners' strike in Lota on October 1947, where striking workers were herded into island military prisons and a concentration camp in the town of Pisagua. Neruda's criticism of González Videla culminated in a dramatic speech in the Chilean senate on January 6, 1948, which became known as "Yo acuso" ("I accuse"), in the course of which he read out the names of the miners and their families who were imprisoned at the concentration camp.^[25]

During the late 1960s, Argentine writer Jorge Luis Borges was asked for his opinion of Pablo Neruda. Borges stated, "I think of him as a very fine poet, a very fine poet. I don't admire him as a man, I think of him as a very mean man."^[26] He said that Neruda had not spoken out against Perón because he was afraid to risk his reputation, noting "I was an Argentine poet, he was a Chilean poet, he's on the side of the Communists, I'm against them. So I felt he was behaving very wisely in avoiding a meeting that would have been quite uncomfortable for both of us."^[27]

Exile[link]

A few weeks later in 1948, finding himself threatened with arrest, Neruda went into hiding and he and his wife were smuggled from house to house hidden by supporters and admirers for the next thirteen months.^[14] While in hiding, Senator Neruda was removed from office and in September 1948 the Communist Party was banned altogether under the Ley de Defensa Permanente de la Democracia (Law for the Permanent Defense of Democracy), called by critics the Ley Maldita (Accursed Law), which eliminated over 26,000 people from the electoral registers, thus stripping them of their right to vote. Neruda moved later to Valdivia in southern Chile. From Valdivia he moved to Fundo Huishue a forestry estate in the vicinities of Huishue Lake. Neruda's life underground ended in March 1949 when he fled over the Lilpela Pass on the Andes Mountains to Argentina on horseback. He would dramatically recount his escape from Chile in his Nobel Prize lecture.

Once out of Chile, he spent the next three years in exile.^[14] In Buenos Aires, Neruda took advantage of the slight resemblance between him and his friend, the future Nobel Prize-winning novelist and cultural attaché to the Guatemalan embassy, Miguel Ángel Asturias, to travel to Europe using Asturias's passport.^[29] Pablo Picasso arranged his entrance into Paris and Neruda made a surprise appearance there to a stunned World Congress of Peace Forces^{[clarification needed]}, while the Chilean government denied that the poet could have escaped the country.^[29] Neruda spent those three years traveling extensively throughout Europe as well as taking trips to India, China, Sri Lanka and the Soviet Union. His trip to Mexico in late 1949 was lengthened due to a serious bout of phlebitis.^[30] A Chilean singer named Matilde Urrutia was hired to care for him and they began an affair that would, years later, culminate in marriage.^[30] During his exile, Urrutia would travel from country to country shadowing him and they would arrange meetings whenever they could. Matilde Urrutia was the muse for "Los versos del Capitán", which he later published anonymously in 1952.

While in Mexico, Neruda also published his lengthy epic poem Canto General, a Whitmanesque catalog of the history, geography, and flora and fauna of South America, accompanied by Neruda's observations and experiences. Many of them dealt with his time underground in Chile, which is when he composed much of the poem. In fact, he had carried the manuscript with him on his escape on horseback. A month later, a different edition of five thousand copies was boldly published in Chile by the outlawed Communist Party based on a manuscript Neruda had left behind. In Mexico, he was granted honorary Mexican citizenship.^[31] Neruda's 1952 stay in a villa owned by Italian historian Edwin Cerio on the island of Capri was fictionalized in Antonio Skarmeta's 1985 novel Ardiente Paciencia (Ardent Patience, later known as El cartero de Neruda, or Neruda's Postman), which inspired the popular film Il Postino ("The Postman", 1994).^[32]

Second return to Chile[link]

Neruda recording his poetry at the U.S. Library of Congress in 1966.

By 1952, the González-Videla government was on its last legs, weakened by corruption scandals. The Chilean Socialist Party was in the process of nominating Salvador Allende as its candidate for the September 1952 presidential elections and was keen to have the presence of Neruda, by now Chile's most prominent left-wing literary figure, to support the campaign.^[31] Neruda returned to Chile in August of that year and rejoined Delia del Carril, who had travelled ahead of him some months earlier, but the marriage was crumbling. Del Carril eventually learned of his affair with Matilde Urrutia and he sent her back to Chile in 1955. She convinced the Chilean officials to lift his arrest allowing Urrutia and Neruda to go to Capri, Italy. Now united with Urrutia, Neruda would, aside from many foreign trips and a stint as Allende's ambassador to France from 1970 to 1973, spend the rest of his life in Chile.

By this time, Neruda enjoyed worldwide fame as a poet, and his books were being translated into virtually all the major languages of the world.^[14] He vigorously denounced the U.S. during the Cuban missile crisis and later in the decade he would likewise repeatedly condemn the U.S. for the Vietnam War. But being one of the most prestigious and outspoken left-wing intellectuals alive, he also attracted opposition from ideological opponents. The Congress for Cultural Freedom, an anti-communist organization covertly established and funded by the U.S. Central Intelligence Agency, adopted Neruda as one of its primary targets and launched a campaign to undermine his reputation, reviving the old claim he had been an accomplice in the attack on Trotsky in Mexico City in 1940.^[33] The campaign became more intense when it became known that Neruda was a candidate for the 1964 Nobel prize, which was eventually awarded to Jean-Paul Sartre.^[34]

La Sebastiana, Neruda's house in Valparaíso

In 1966, Neruda was invited to attend an International PEN conference in New York City.^[35] Officially, he was barred from entering the U.S. because he was a communist, but the conference organizer, playwright Arthur Miller, eventually prevailed upon the Johnson Administration to grant Neruda a visa.^[35] Neruda gave readings to packed halls, and even recorded some poems for the Library of Congress.^[35] Miller later opined that Neruda's adherence to his communist ideals of the 1930s was a result of his protracted exclusion from "bourgeois society". Due to the presence of many Eastern Bloc writers, Mexican writer Carlos Fuentes later wrote that the PEN conference marked a "beginning of the end" of the Cold War.^[35]

Upon Neruda's return to Chile, he stopped in Peru, where he gave readings to enthusiastic crowds in Lima and Arequipa and was received by President Fernando Belaúnde Terry.^[35] However, this visit also prompted an unpleasant backlash; because the Peruvian government had come out against the government of Fidel Castro in Cuba, July 1966 saw more then one hundred Cuban intellectuals retaliate against the poet by signing a letter that charged Neruda with colluding with the enemy, calling him an example of the "tepid, pro-Yankee revisionism" then prevalent in Latin America. The affair was particularly painful for Neruda because of his previous outspoken support for the Cuban revolution, and he never visited the island again, even after receiving an invitation in 1968.

After the death of Che Guevara in Bolivia in 1967, Neruda wrote several articles regretting the loss of a "great hero".^[36] At the same time, he told his friend Aida Figueroa not to cry for Che, but for Luis Emilio Recabarren, the father of the Chilean communist movement, who preached a pacifist revolution over Che's violent ways.^[37]

Last years[link]

La Chascona, Neruda's house in Santiago.

In 1970, Neruda was nominated as a candidate for the Chilean presidency, but ended up giving his support to Salvador Allende, who later won the election and was inaugurated in 1970 as the first democratically elected socialist head of state.^[31][38] Shortly thereafter, Allende appointed Neruda the Chilean ambassador to France, lasting from 1970–1972; his final diplomatic posting. During his stint in Paris, Neruda helped to renegotiate the external debt of Chile, billions owed to European and American banks, but within months of his arrival in Paris his health began to deteriorate.^[31] Neruda returned to Chile two and half years later due to his failing health.

In 1971, Neruda was awarded the Nobel Prize,^[31] a decision that did not come easily because some of the committee members had not forgotten Neruda's past praise of Stalinist dictatorship. But his Swedish translator, Artur Lundkvist, did his best to ensure the Chilean received the prize.^[39] "A poet", Neruda stated in his Stockholm speech of acceptance of the Nobel Prize, "is at the same time a force for solidarity and for solitude."^[40] The following year Neruda was awarded the prestigious Golden Wreath Award at the Struga Poetry Evenings.

As the coup d'etat of 1973 unfolded, Neruda, then diagnosed with prostate cancer, was devastated by the mounting attacks on the Allende government.^[31] The military coup led by General Augusto Pinochet on September 11 saw Neruda's hopes for a Marxist Chile destroyed. Shortly thereafter, during a search of the house and grounds at Isla Negra by Chilean armed forces at which Neruda was present, the poet famously remarked: "Look around—there's only one thing of danger for you here—poetry." ^[41]

Neruda died of heart failure on the evening of September 23, 1973, at Santiago's Santa María Clinic;^[42][43][44] The funeral took place amidst a massive police presence, and mourners took advantage of the occasion to protest against the new regime, established just a couple of weeks before. Neruda's house was broken into and his papers and books taken or destroyed. ^[31]

In 1974 his Memoirs appeared under the title I Confess I Have Lived, updated to the last days of the poet’s life, and including a final segment describing the death of Salvador Allende during the storming of the Moneda Palace by Pinochet and other generals – occurring only twelve days before Neruda died.^[31] Matilde Urrutia subsequently compiled and edited for publication the memoirs and possibly his final poem "Right Comrade, It's the Hour of the Garden". These and other activities brought her into conflict with Pinochet's government, which continually sought to curtail Neruda's influence on the Chilean collective consciousness. Urrutia's own memoir, My Life with Pablo Neruda, was published posthumously in 1986.^[45] Manuel Arraya, his Communist Party-appointed chauffeur published a book about Neruda's final days in 2012.^[46]

In June 2011, a Chilean judge ordered that an investigation be launched following suggestions that Neruda may have been poisoned by the Pinochet regime for his pro-Allende stance and political views at the time of his death.^[47] In December 2011 Chile's Communist Party asked Chilean Judge Mario Carroza to order the exhumation of the remains of the famed poet. Carroza has been conducting probes into hundreds of deaths allegedly connected to abuses of Pinochet's regime from 1973 to 1990.^[48] In 2012, the Chilean courts are continuing to re-examine Neruda's death. ^[46]

Legacy[link]

Neruda owned three houses in Chile; today they are all open to the public as museums: La Chascona in Santiago, La Sebastiana in Valparaíso, and Casa de Isla Negra in Isla Negra, where he and Matilde Urrutia are buried. A bust of Neruda stands on the south side of the Organization of American States building in Washington D.C.

Music[link]

• Greek composer Mikis Theodorakis set to music the Canto General.
• Austrian avantgarde composer Michael Gielen set to music Un Día Sobresale (Ein Tag Tritt Hervor. Pentaphonie für obligates Klavier, fünf Soloinstrumente und fünf Gruppen zu je fünf Musikern mit Worten von Pablo Neruda. 1960-3).
• Mexican composer Daniel Catán wrote an opera Il Postino (2010), whose premiere production featured Spanish tenor Plácido Domingo portraying Pablo Neruda.
• Folk rock / progressive rock group Los Jaivas, famous in Chile, used Las Alturas de Macchu Picchu as the text for their album of the same name.
• Peter Lieberson composed Neruda Songs (2005) and Songs of Love and Sorrow (2010) based on Cien Sonetos de Amor.^[49]
• Jazz vocalist Luciana Souza released an album called "Neruda" (2004) featuring 10 of Neruda's poems set to the music of Federico Mompou.
• The South African musician Johnny Clegg drew heavily on Neruda in his early work with the band Juluka.
• On the back on Jackson Browne's album The Pretender, there is a poem by Neruda
• Canadian rock group Red Rider named their 1983 LP/CD release, Neruda.
• Pop band Sixpence None the Richer set his poem "Puedo Escribir" to music on their platinum selling self-titled album (1997).
• The group Brazilian Girls turned "Poema 15" ("Poem 15") from Veinte poemas de amor y una canción desesperada (20 love poems and a song of despair) into their song "Me Gusta Cuando Callas" from their self-titled album.
• With permission from the Fundación Neruda, Marco Katz composed a song cycle based on the volume Piedras del cielo for voice and piano.^[50]
• The Occitan singer Joanda composed the song Pablo Neruda ^[51]
• American contemporary composer Morten Lauridsen set Neruda's poem "Soneto de la Noche" to music as part of his cycle "Nocturnes" from 2005.
• Juan Luis Guerra credits Neruda for two phrases for his song, "Bachata Rosa".^[52]
• Ezequiel Vinao composed "Sonetos de Amor" (2011) a song cycle based on Neruda's love poems.

Literature[link]

• Neruda's 1952 stay in a villa on the island of Capri was fictionalized in Chilean author Antonio Skarmeta's 1985 novel Ardiente Paciencia (published as Burning Patience, later known as El cartero de Neruda, or Neruda's Postman).^[53]
• In 2008 the writer Roberto Ampuero published a novel El caso Neruda, about his private eye Cayetano Brulé, where Pablo Neruda is one of the protagonists.
• The Dreamer (2010) is a children's fictional biography of Neruda, "a shy Chilean boy whose spirit develops and thrives despite his father's relentless negativity". Written by Pam Muñoz Ryan and illustrated by Peter Sís, the text and illustrations are printed in Neruda's signature green ink.^[54]

Film[link]

• The Italian film Il Postino, inspired by Antonio Skármeta's 1985 novel Ardiente Paciencia (Ardent Patience, later known as El cartero de Neruda, or Neruda's Postman), centres on the story of Pablo Neruda (Philippe Noiret) living in exile on Salina Island near Sicily during the 1950s. While there, he befriends the local postman and inspires in him a love of poetry.
• Pablo Neruda: The Poet's Calling is a documentary film about Neruda's life, times, and poetry, directed by Mexican director Carlos Bolado and Mark Eisner.^[55]}
• Neruda is a 120 min documentary about his life and poetry including interviews with his friends like Volodia Teitelboim, Jose Balmes, Jorge Edwards, Andrej Wosnessenski, Mikis Theodorakis. This film was directed by the German filmmaker Ebbo Demant and broadcast 2004 in the European culture TV channel ARTE and the German public-service broadcaster ARD.

See also[link]

Poetry portal

• Cien Sonetos de Amor

Notes[link]

Sources[link]

• Feinstein, Adam Pablo Neruda: A Passion for Life, Bloomsbury, 2004. ISBN 1-58234-410-8
• Neruda, Pablo. Memoirs (translation of Confieso que he vivido: Memorias), translated by Hardie St. Martin, Farrar, Straus, and Giroux, 1977. (1991 edition is ISBN 0-374-20660-0)
• Shull, Jodie. Pablo Neruda: Passion, Poetry, Politics. Enslow. ISBN 978-0-7660-2966-8. http://www.enslow.com/displayitem.asp?type=1&item=2578. 
• Tarn, Nathaniel, Ed (1975) Pablo Neruda: Selected Poems Penguin.
• Burgin, Richard (1968) Conversations with Jorge Luis Borges, Holt, Rhinehart, & Winston
• Consuelo Hernández.“El Antiorientalismo en Pablo Neruda;” Voces y perspectivas en la poesia latinoamericanana del siglo XX. Madrid: Visor 2009.

Further reading[link]

• Pablo Neruda, Selected Poems ed. Ilan Stavans 2003
• Translating Neruda: The Way to Macchu Picchu John Felstiner 1980
• Pablo Neruda. Durán, Manuel., 1981
• Pablo Neruda: all poets the poet . Bizzarro, Salvatore., 1979
• The poetry of Pablo Neruda. Costa, René de., 1979
• Pablo Neruda: Memoirs (Confieso que he vivido: Memorias) / tr. St. Martin, Hardie., 1977
• The Essential Neruda / ed. Mark Eisner, intro by Lawrence Ferlinghetti (City Lights), 2004
• "Paz and Neruda: Clash of Literary Titans". Free Online Library. July 2008. http://www.thefreelibrary.com/Clash+of+literary+titans.-a0180277640.  Americas Magazine, Jaime Perales Contreras

Books of English translations of Neruda[link]

• World's End (Copper Canyon Press, 2009) (translated by William O'Daly)
• The Hands of the Day (Copper Canyon Press, 2008) (translated by William O'Daly)
• The Book of Questions (Copper Canyon Press, 1991, 2001) (translated by William O'Daly)
• The Yellow Heart (Copper Canyon Press, 1990, 2002) (translated by William O'Daly)
• Stones of the Sky (Copper Canyon Press, 1990, 2002) (translated by William O'Daly)
• The Sea and the Bells (Copper Canyon Press, 1988, 2002) (translated by William O'Daly)
• Winter Garden (Copper Canyon Press, 1987, 2002) (translated by James Nolan)
• The Separate Rose (Copper Canyon Press, 1985) (translated by William O'Daly)
• Still Another Day (Copper Canyon Press, 1984, 2005) (translated by William O'Daly)
• On the Blue Shore of Silence: Poems of the Sea (Rayo Harper Collins, 2004) (translated by Alastair Reid, epilogue Antonio Skármeta)
• Intimacies: Poems of Love (Harper Collins, 2008) (translated by Alastair Reid)
• The Essential Neruda: Selected Poems (City Lights, 2004) (translated by Robert Hass, Jack Hirschman, Mark Eisner, Forrest Gander, Stephen Mitchell, Stephen Kessler, and John Felstiner. Preface by Lawrence Ferlinghetti)

External links[link]

Wikiquote has a collection of quotations related to: Pablo Neruda

• Profile at the Poetry Foundation
• Profile at Poets.org with poems and articles
• Profile at Emory University
• Rita Guibert (Spring 1971). "Pablo Neruda, The Art of Poetry No. 14". The Paris Review. http://www.theparisreview.org/interviews/4091/the-art-of-poetry-no-14-pablo-neruda. 
• Nobel Biography
• "Celebrating Chilean Poet Pablo Neruda", Amy Goodman of Democracy Now! interviews Martín Espada, poet and professor at the University of Massachusetts Amherst.
• NPR Morning Edition on Neruda's Centennial 12 July 2004 (audio 4 mins) "Pablo Neruda's 'Poems of the Sea'" 5 April 2004 (Audio, 8 mins)
• "The ecstasist: Pablo Neruda and his passions." The New Yorker. 8 September 2003
• "Neruda, Chilean Poet-Politician, Wins Nobel Prize in Literature" New York Times 22 October 1971 and "Songs of himself" New York Times, Robert Bly 23 May 1982
• "Neruda's Chile". Daily Telegraph 18 September 2010

William Blake
William Blake in an 1807 portrait by Thomas Phillips.
Born	(1757-11-28)28 November 1757 London, England
Died	12 August 1827(1827-08-12) (aged 69) London, England
Occupation	Writer(poet), painter, printmaker
Genres	Visionary, poetry
Literary movement	Romanticism
Notable work(s)	Songs of Innocence and of Experience, The Marriage of Heaven and Hell, The Four Zoas, Jerusalem, Milton a Poem, And did those feet in ancient time
Spouse(s)	Catherine Blake (1782–1831)
Influences The Bible, Dante Alighieri, John Milton, Emanuel Swedenborg, Jakob Böhme, Mary Wollstonecraft, Henry Fuseli
Influenced Samuel Palmer, William Butler Yeats, Northrop Frye, Ralph Vaughan Williams, Hart Crane, Kahlil Gibran, Allen Ginsberg, W.S. Merwin, Patti Smith, Raoul Vaneigem, John Gardner, Clive Barker, Kenzaburo Oe, Paulo Coelho, Jim Morrison, Aldous Huxley, Bob Dylan, Ben Okri

William Blake (28 November 1757 – 12 August 1827) was an English poet, painter, and printmaker. Largely unrecognised during his lifetime, Blake is now considered a seminal figure in the history of both the poetry and visual arts of the Romantic Age. His prophetic poetry has been said to form "what is in proportion to its merits the least read body of poetry in the English language".^[1] His visual artistry has led one contemporary art critic to proclaim him "far and away the greatest artist Britain has ever produced".^[2] Although he lived in London his entire life except for three years spent in Felpham^[3] he produced a diverse and symbolically rich corpus, which embraced the imagination as "the body of God",^[4] or "Human existence itself".^[5]

Considered mad by contemporaries for his idiosyncratic views, Blake is held in high regard by later critics for his expressiveness and creativity, and for the philosophical and mystical undercurrents within his work. His paintings and poetry have been characterised as part of both the Romantic movement and "Pre-Romantic",^[6] for its large appearance in the 18th century. Reverent of the Bible but hostile to the Church of England – indeed, to all forms of organised religion – Blake was influenced by the ideals and ambitions of the French and American revolutions,^[7] as well as by such thinkers as Jakob Böhme and Emanuel Swedenborg.^[8] Despite these known influences, the singularity of Blake's work makes him difficult to classify. The 19th-century scholar William Rossetti characterised Blake as a "glorious luminary,"^[9] and as "a man not forestalled by predecessors, nor to be classed with contemporaries, nor to be replaced by known or readily surmisable successors".^[10]

Early life[link]

A plaque at William Blake House, a modern block of flats at 28 Broadwick St where Blake was born and lived until he was 25.

William Blake was born on 28 November 1757 at 28 Broad Street (now Broadwick St) in the Soho district of London. He was the third of seven children,^[11][12] two of whom died in infancy. Blake's father, James, was a hosier.^[12] William attended school only long enough to learn reading and writing, leaving at the age of ten, and was otherwise educated at home by his mother Catherine Wright Armitage Blake.^[13] The Blakes were Dissenters, and are believed to have belonged to the Moravian Church. The Bible was an early and profound influence on Blake, and would remain a source of inspiration throughout his life.

Blake started engraving copies of drawings of Greek antiquities purchased for him by his father, a practice that was then preferred to actual drawing. Within these drawings Blake found his first exposure to classical forms through the work of Raphael, Michelangelo, Marten Heemskerk and Albrecht Dürer. His parents knew enough of his headstrong temperament that he was not sent to school but was instead enrolled in drawing classes. He read avidly on subjects of his own choosing. During this period, Blake was also making explorations into poetry; his early work displays knowledge of Ben Jonson and Edmund Spenser.

Apprenticeship to Basire[link]

The archetype of the Creator is a familiar image in Blake's work. Here, the demiurgic figure Urizen prays before the world he has forged. The Song of Los is the third in a series of illuminated books painted by Blake and his wife, collectively known as the Continental Prophecies.

On 4 August 1772, Blake became apprenticed to engraver James Basire of Great Queen Street, for the term of seven years.^[12] At the end of this period, at the age of 21, he was to become a professional engraver. No record survives of any serious disagreement or conflict between the two during the period of Blake's apprenticeship. However, Peter Ackroyd's biography notes that Blake was later to add Basire's name to a list of artistic adversaries—and then cross it out.^[14] This aside, Basire's style of engraving was of a kind held to be old-fashioned at the time,^[15] and Blake's instruction in this outmoded form may have been detrimental to his acquiring of work or recognition in later life.

After two years, Basire sent his apprentice to copy images from the Gothic churches in London (perhaps to settle a quarrel between Blake and James Parker, his fellow apprentice). His experiences in Westminster Abbey helped form his artistic style and ideas. The Abbey of his day was decorated with suits of armour, painted funeral effigies, and varicoloured waxworks. Ackroyd notes that "...the most immediate [impression] would have been of faded brightness and colour".^[16] In the long afternoons Blake spent sketching in the Abbey, he was occasionally interrupted by the boys of Westminster School, one of whom "tormented" Blake so much one afternoon that he knocked the boy off a scaffold to the ground, "upon which he fell with terrific Violence".^[17] Blake beheld more visions in the Abbey, of a great procession of monks and priests, while he heard "the chant of plain-song and chorale."

Royal Academy[link]

On 8 October 1779, Blake became a student at the Royal Academy in Old Somerset House, near the Strand. While the terms of his study required no payment, he was expected to supply his own materials throughout the six-year period. There, he rebelled against what he regarded as the unfinished style of fashionable painters such as Rubens, championed by the school's first president, Joshua Reynolds. Over time, Blake came to detest Reynolds' attitude towards art, especially his pursuit of "general truth" and "general beauty". Reynolds wrote in his Discourses that the "disposition to abstractions, to generalising and classification, is the great glory of the human mind"; Blake responded, in marginalia to his personal copy, that "To Generalize is to be an Idiot; To Particularize is the Alone Distinction of Merit".^[18] Blake also disliked Reynolds' apparent humility, which he held to be a form of hypocrisy. Against Reynolds' fashionable oil painting, Blake preferred the Classical precision of his early influences, Michelangelo and Raphael.

David Bindman suggests that Blake's antagonism towards Reynolds arose not so much from the president's opinions (like Blake, Reynolds held history painting to be of greater value than landscape and portraiture), but rather "against his hypocrisy in not putting his ideals into practice."^[19] Certainly Blake was not averse to exhibiting at the Royal Academy, submitting works on six occasions between 1780 and 1808.

Blake became friends with John Flaxman, Thomas Stothard and George Cumberland during his first year at the Royal Academy. They shared radical views, with Stothard and Cumberland joining the Society for Constitutional Information.^[20]

Gordon Riots[link]

Blake's first biographer, Alexander Gilchrist, records that in June 1780 Blake was walking towards Basire's shop in Great Queen Street when he was swept up by a rampaging mob that stormed Newgate Prison in London.^[21] They attacked the prison gates with shovels and pickaxes, set the building ablaze, and released the prisoners inside. Blake was reportedly in the front rank of the mob during this attack. These riots, in response to a parliamentary bill revoking sanctions against Roman Catholicism, later came to be known as the Gordon Riots. They provoked a flurry of legislation from the government of George III, as well as the creation of the first police force.

Despite Gilchrist's insistence that Blake was "forced" to accompany the crowd, some biographers have argued that he accompanied it impulsively, or supported it as a revolutionary act.^[22] In contrast, Jerome McGann argues that the riots were reactionary, and that events would have provoked "disgust" in Blake.^[23]

Oberon, Titania and Puck with Fairies Dancing (1786)

Marriage and early career[link]

Blake met Catherine Boucher in 1782. At the time, Blake was recovering from a relationship that had culminated in a refusal of his marriage proposal. He recounted the story of his heartbreak for Catherine and her parents, after which he asked Catherine, "Do you pity me?" When she responded affirmatively, he declared, "Then I love you." Blake married Catherine – who was five years his junior – on 18 August 1782 in St. Mary's Church, Battersea. Illiterate, Catherine signed her wedding contract with an 'X'. The original wedding certificate may still be viewed at the church, where a commemorative stained-glass window was installed between 1976 and 1982.^[24] Later, in addition to teaching Catherine to read and write, Blake trained her as an engraver. Throughout his life she would prove an invaluable aid to him, helping to print his illuminated works and maintaining his spirits throughout numerous misfortunes.

Blake's first collection of poems, Poetical Sketches, was printed around 1783.^[25] After his father's death, William and former fellow apprentice James Parker opened a print shop in 1784, and began working with radical publisher Joseph Johnson.^[26] Johnson's house was a meeting-place for some of the leading English intellectual dissidents of the time: theologian and scientist Joseph Priestley, philosopher Richard Price, artist John Henry Fuseli,^[27] early feminist Mary Wollstonecraft and Anglo-American revolutionary Thomas Paine. Along with William Wordsworth and William Godwin, Blake had great hopes for the French revolution and American revolutions and wore a Phrygian cap in solidarity with the French revolutionaries, but despaired with the rise of Robespierre and the Reign of Terror in France. In 1784 Blake also composed his unfinished manuscript An Island in the Moon.

Blake illustrated Original Stories from Real Life (1788; 1791) by Mary Wollstonecraft. They seem to have shared some views on sexual equality and the institution of marriage, but there is no evidence proving without doubt that they actually met. In 1793's Visions of the Daughters of Albion, Blake condemned the cruel absurdity of enforced chastity and marriage without love and defended the right of women to complete self-fulfillment.

Relief etching[link]

In 1788, at the age of 31, Blake began to experiment with relief etching, a method he would use to produce most of his books, paintings, pamphlets and poems. The process is also referred to as illuminated printing, and final products as illuminated books or prints. Illuminated printing involved writing the text of the poems on copper plates with pens and brushes, using an acid-resistant medium. Illustrations could appear alongside words in the manner of earlier illuminated manuscripts. He then etched the plates in acid to dissolve the untreated copper and leave the design standing in relief (hence the name).

This is a reversal of the normal method of etching, where the lines of the design are exposed to the acid, and the plate printed by the intaglio method. Relief etching (which Blake also referred to as "stereotype" in The Ghost of Abel) was intended as a means for producing his illuminated books more quickly than via intaglio. Stereotype, a process invented in 1725, consisted of making a metal cast from a wood engraving, but Blake’s innovation was, as described above, very different. The pages printed from these plates then had to be hand-coloured in water colours and stitched together to make up a volume. Blake used illuminated printing for most of his well-known works, including Songs of Innocence and Experience, The Book of Thel, The Marriage of Heaven and Hell, and Jerusalem.^[28]

Engravings[link]

Although Blake has become most famous for his relief etching, his commercial work largely consisted of intaglio engraving, the standard process of engraving in the 18th century in which the artist would incise an image into the copper plate. This was a complex and laborious process, with plates taking months or years to complete, but as Blake's contemporary, John Boydell, realised, such engraving offered a "missing link with commerce", enabling artists to connect with a mass audience and so becoming an immensely important activity by the end of the 18th century.^[29]

Blake also employed intaglio engraving in his own work, most notably for the illustrations of the Book of Job, completed just before his death. Most critical work has tended to concentrate on Blake's relief etching as a technique because it is the most innovative aspect of his art, but a 2009 study draws attention to Blake's surviving plates, including those for the Book of Job: these demonstrate that he made frequent use of a technique known as "repoussage", a means of obliterating mistakes by hammering them out by hitting the back of the plate. Such techniques, typical of engraving work of the time, are very different to the much faster and fluid way of drawing on a plate that Blake employed for his relief etching, and indicates why the engravings took so long to complete.^[30]

Later life and career[link]

Blake's marriage to Catherine remained a close and devoted one until his death. Blake taught Catherine to write, and she helped him to colour his printed poems.^[31] Gilchrist refers to "stormy times" in the early years of the marriage.^[32] Some biographers have suggested that Blake tried to bring a concubine into the marriage bed in accordance with the beliefs of the more radical branches of the Swedenborgian Society,^[33] but other scholars have dismissed these theories as conjecture.^[34] William and Catherine's first daughter and last child might be Thel described in The Book of Thel who was conceived as dead.^[35]

The Night of Enitharmon's Joy, 1795. Blake's vision of Hecate, Greek goddess of black magic and the underworld

Felpham[link]

In 1800, Blake moved to a cottage at Felpham in Sussex (now West Sussex) to take up a job illustrating the works of William Hayley, a minor poet. It was in this cottage that Blake began Milton: a Poem (the title page is dated 1804 but Blake continued to work on it until 1808). The preface to this work includes a poem beginning "And did those feet in ancient time," which became the words for the anthem, "Jerusalem". Over time, Blake came to resent his new patron, coming to believe that Hayley was uninterested in true artistry, and preoccupied with "the meer drudgery of business" (E724). Blake's disenchantment with Hayley has been speculated to have influenced Milton: a Poem, in which Blake wrote that "Corporeal Friends are Spiritual Enemies." (4:26, E98)

Blake's trouble with authority came to a head in August 1803, when he was involved in a physical altercation with a soldier called John Schofield.^[36] Blake was charged not only with assault, but also with uttering seditious and treasonable expressions against the King. Schofield claimed that Blake had exclaimed, "Damn the king. The soldiers are all slaves."^[37] Blake would be cleared in the Chichester assizes of the charges. According to a report in the Sussex county paper, "The invented character of [the evidence] was ... so obvious that an acquittal resulted."^[38] Schofield was later depicted wearing "mind forged manacles" in an illustration to Jerusalem.^[39]

Return to London[link]

Blake's The Great Red Dragon and the Woman Clothed with Sun (1805) is one of a series of illustrations of Revelation 12.

Blake returned to London in 1804 and began to write and illustrate Jerusalem (1804–1820), his most ambitious work. Having conceived the idea of portraying the characters in Chaucer's Canterbury Tales, Blake approached the dealer Robert Cromek, with a view to marketing an engraving. Knowing that Blake was too eccentric to produce a popular work, Cromek promptly commissioned Blake's friend Thomas Stothard to execute the concept. When Blake learned that he had been cheated, he broke off contact with Stothard. He also set up an independent exhibition in his brother's haberdashery shop at 27 Broad Street in the Soho district of London. The exhibition was designed to market his own version of the Canterbury illustration (titled The Canterbury Pilgrims), along with other works. As a result he wrote his Descriptive Catalogue (1809), which contains what Anthony Blunt has called a "brilliant analysis" of Chaucer. It is regularly anthologised as a classic of Chaucer criticism.^[40] It also contained detailed explanations of his other paintings.

The exhibition itself, however, was very poorly attended, selling none of the temperas or watercolours. Its only review, in The Examiner, was hostile.^[41]

Also around this time (circa 1808) Blake gave vigorous expression of views on art in an extensive series of polemical annotations to the Discourses of Sir Joshua Reynolds, denouncing the British Academy as a fraud and proclaiming, "To Generalize is to be an Idiot."^[42]

In 1818 he was introduced by George Cumberland's son to a young artist named John Linnell.^[43] Through Linnell he met Samuel Palmer, who belonged to a group of artists who called themselves the Shoreham Ancients. This group shared Blake's rejection of modern trends and his belief in a spiritual and artistic New Age. At the age of 65 Blake began work on illustrations for the Book of Job. These works were later admired by Ruskin, who compared Blake favourably to Rembrandt, and by Vaughan Williams, who based his ballet Job: A Masque for Dancing on a selection of the illustrations.

Later in his life Blake began to sell a great number of his works, particularly his Bible illustrations, to Thomas Butts, a patron who saw Blake more as a friend than a man whose work held artistic merit; this was typical of the opinions held of Blake throughout his life.

[edit] Dante's Divine Comedy

William Blake's image of the Minotaur to illustrate Inferno, Canto XII,12–28, The Minotaur XII

The commission for Dante's Divine Comedy came to Blake in 1826 through Linnell, with the ultimate aim of producing a series of engravings. Blake's death in 1827 would cut short the enterprise, and only a handful of the watercolours were completed, with only seven of the engravings arriving at proof form. Even so, they have evoked praise:

'[T]he Dante watercolours are among Blake's richest achievements, engaging fully with the problem of illustrating a poem of this complexity. The mastery of watercolour has reached an even higher level than before, and is used to extraordinary effect in differentiating the atmosphere of the three states of being in the poem'.^[44]

Blake's The Lovers' Whirlwind illustrates Hell in Canto V of Dante's Inferno

Blake's illustrations of the poem are not merely accompanying works, but rather seem to critically revise, or furnish commentary on, certain spiritual or moral aspects of the text.

Because the project was never completed, Blake's intent may itself be obscured. Some indicators, however, bolster the impression that Blake's illustrations in their totality would themselves take issue with the text they accompany: In the margin of Homer Bearing the Sword and His Companions, Blake notes, "Every thing in Dantes Comedia shews That for Tyrannical Purposes he has made This World the Foundation of All & the Goddess Nature & not the Holy Ghost." Blake seems to dissent from Dante's admiration of the poetic works of ancient Greece, and from the apparent glee with which Dante allots punishments in Hell (as evidenced by the grim humour of the cantos).

At the same time, Blake shared Dante's distrust of materialism and the corruptive nature of power, and clearly relished the opportunity to represent the atmosphere and imagery of Dante's work pictorially. Even as he seemed to near death, Blake's central preoccupation was his feverish work on the illustrations to Dante's Inferno; he is said to have spent one of the very last shillings he possessed on a pencil to continue sketching.^[45]

Death[link]

Monument near Blake's unmarked grave at Bunhill Fields in London

On the day of his death, Blake worked relentlessly on his Dante series. Eventually, it is reported, he ceased working and turned to his wife, who was in tears by his bedside. Beholding her, Blake is said to have cried, "Stay Kate! Keep just as you are – I will draw your portrait – for you have ever been an angel to me." Having completed this portrait (now lost), Blake laid down his tools and began to sing hymns and verses.^[46] At six that evening, after promising his wife that he would be with her always, Blake died. Gilchrist reports that a female lodger in the same house, present at his expiration, said, "I have been at the death, not of a man, but of a blessed angel."^[47]

George Richmond gives the following account of Blake's death in a letter to Samuel Palmer:

He died ... in a most glorious manner. He said He was going to that Country he had all His life wished to see & expressed Himself Happy, hoping for Salvation through Jesus Christ – Just before he died His Countenance became fair. His eyes Brighten'd and he burst out Singing of the things he saw in Heaven.^[48]

Catherine paid for Blake's funeral with money lent to her by Linnell. He was buried five days after his death – on the eve of his forty-fifth wedding anniversary – at the Dissenter's burial ground in Bunhill Fields, where his parents were also interred. Present at the ceremonies were Catherine, Edward Calvert, George Richmond, Frederick Tatham and John Linnell. Following Blake's death, Catherine moved into Tatham's house as a housekeeper. During this period, she believed she was regularly visited by Blake's spirit. She continued selling his illuminated works and paintings, but would entertain no business transaction without first "consulting Mr. Blake".^[49] On the day of her own death, in October 1831, she was as calm and cheerful as her husband, and called out to him "as if he were only in the next room, to say she was coming to him, and it would not be long now".^[50]

On her death, Blake's manuscripts were inherited by Frederick Tatham, who burned several he deemed heretical or politically radical. Tatham was an Irvingite, one of the many fundamentalist movements of the 19th century, and was severely opposed to any work that smacked of blasphemy.^[51] Also, John Linnell erased sexual imagery from a number of Blake's drawings.^[52]

Since 1965, the exact location of William Blake's grave had been lost and forgotten, while gravestones were taken away to create a new lawn. Nowadays, Blake’s grave is commemorated by a stone that reads "Near by lie the remains of the poet-painter William Blake 1757–1827 and his wife Catherine Sophia 1762–1831". This memorial stone is situated approximately 20 metres away from the actual spot of Blake’s grave, which is not marked. However, members of the group Friends of William Blake have rediscovered the location of Blake's grave and intend to place a permanent memorial at the site.^[53][54]

Blake is now recognised as a saint in the Ecclesia Gnostica Catholica. The Blake Prize for Religious Art was established in his honour in Australia in 1949. In 1957 a memorial was erected in Westminster Abbey, in memory of him and his wife.^[55]

Politics[link]

Blake was not active in any well-established political party. His poetry consistently embodies an attitude of rebellion against the abuse of class power as documented in David Erdman's large study Blake: Prophet Against Empire: A Poet's Interpretation of the History of His Own Times. Blake was both concerned about senseless wars of kingdoms, and the blighting effects of the industrial revolution. Much of his poetry recounts in symbolic allegory the effects of the French and American revolutions. Erdman claims that Blake was disillusioned with these revolutions, believing they had simply replaced monarchy with irresponsible mercantilism. Erdman also notes that Blake was deeply opposed to slavery, and believes that some poems of Blake read primarily as championing "free love" have had their anti-slavery implications short-changed.^[56] One of the more recent (and very short) studies of Blake, William Blake: Visionary Anarchist by Peter Marshall (1988), has classified Blake as one of the forerunners of modern anarchism, along with Blake's contemporary William Godwin.^[57] The British Marxist historian E.P. Thompson's last finished work was a study on William Blake, Witness Against the Beast: William Blake and the Moral Law (1993), and it shows how far Blake was inspired by dissident religious ideas rooted in the thinking of the most radical opponents of the monarchy during the English Civil War.

Development of Blake's views[link]

Because Blake's later poetry contains a private mythology with complex symbolism, his late work has been less published than his earlier more accessible work. The recent Vintage anthology of Blake edited by Patti Smith focuses heavily on the earlier work, as do many critical studies such as William Blake by D. G. Gillham.

The earlier work is primarily rebellious in character and can be seen as a protestation against dogmatic religion. This is especially notable in The Marriage of Heaven and Hell in which the figure represented by the "Devil" is virtually a hero rebelling against an imposter authoritarian deity. In the later works such as Milton and Jerusalem, Blake carves a distinctive vision of a humanity redeemed by self-sacrifice and forgiveness, while retaining his earlier negative attitude towards what he felt was the rigid and morbid authoritarianism of traditional religion. Not all readers of Blake agree upon how much continuity exists between Blake's earlier and later works.

Psychoanalyst June Singer has written that Blake's late work displayed a development of the ideas that were first introduced in his earlier works, namely, the humanitarian goal of achieving personal wholeness of body and spirit. The final section of the expanded edition of her Blake study The Unholy Bible suggests that the later works are in fact the "Bible of Hell" promised in The Marriage of Heaven and Hell. Regarding Blake's final poem "Jerusalem", she writes: "[T]he promise of the divine in man, made in The Marriage of Heaven and Hell, is at last fulfilled."^[58]

However, John Middleton Murry notes discontinuity between Marriage and the late works, in that while the early Blake focused on a "sheer negative opposition between Energy and Reason", the later Blake emphasised the notions of self-sacrifice and forgiveness as the road to interior wholeness. This renunciation of the sharper dualism of Marriage of Heaven and Hell is evidenced in particular by the humanisation of the character of Urizen in the later works. Middleton characterises the later Blake as having found "mutual understanding" and "mutual forgiveness".^[59]

Sexuality[link]

19th-century "free love" movement[link]

Since his death, William Blake has been claimed by various movements who apply his complex and often elusive use of symbolism and allegory to the issues that concern them.^[60] In particular, Blake is sometimes considered (along with Mary Wollstonecraft and her husband William Godwin) a forerunner of the subsequent 19th-century "free love" movement, a broad reform tradition starting in the 1820s that held that marriage is slavery, and advocated for removal of all state restrictions on sexual activity such as homosexuality, prostitution, and adultery, culminating in the birth control movement of the early 20th century. Blake scholarship was more focused on this theme in the earlier 20th century than today, although it is still mentioned today notably by the Blake scholar Magnus Ankarsjö who moderately challenges this interpretation. The 19th-century "free love" movement was not particularly focused on the idea of multiple partners, but did agree with Wollstonecraft that state-sanctioned marriage was "legal prostitution" and was monopolistic in character. It has somewhat more in common with early feminist movements^[61] (particularly with regard to the writings of Mary Wollstonecraft, whom Blake admired).

Blake was critical of the marriage laws of his day, and generally railed against traditional Christian notions of chastity as a virtue. At a time of tremendous strain in his marriage, in part due to Catherine's apparent inability to bear children, he directly advocated bringing a second wife into the house. His poetry suggests that external demands for marital fidelity reduce love to mere duty rather than authentic affection, and decries jealousy and egotism as a motive for marriage laws. Poems such as "Why should I be bound to thee, O my lovely Myrtle-tree?" and "Earth's Answer" seem to advocate multiple sexual partners. In his poem "London" he speaks of "the Marriage-Hearse" plagued by "the youthful Harlot's curse", the result alternately of false Prudence and/or Harlotry. Visions of the Daughters of Albion is widely (though not universally) read as a tribute to free love since the relationship between Bromion and Oothoon is held together only by laws and not by love. For Blake, law and love are opposed, and he castigates the "frozen marriage-bed". In Visions, Blake writes:

<poem> Till she who burns with youth, and knows no fixed lot, is bound In spells of law to one she loathes? and must she drag the chain Of life in weary lust? (5.21-3, E49) </poem>

In the 19th-century famed poet and free love advocate Algernon Charles Swinburne wrote a full-length book on Blake drawing attention to the above motifs in which Blake praises "sacred natural love" that is not bound by another's possessive jealousy, the latter characterised by Blake as a "creeping skeleton".^[62] Swinburne also notes how Blake's Marriage of Heaven and Hell condemns the hypocrisy of the "pale religious letchery" of advocates of traditional norms.^[63] Another 19th-century free love advocate, Edward Carpenter (1844–1929), was also influenced by Blake's mystical emphasis on energy free from external restrictions.^[64]

In the early 20th-century Pierre Berger described how Blake's views echo that of Mary Wollstonecraft celebrating joyful authentic love rather than love born of duty,^[65] the former being the true measure of purity.^[66] Irene Langridge notes that "in Blake's mysterious and unorthodox creed the doctrine of free love was something Blake wanted for the edification of 'the soul'."^[67] Michael Davis's 1977 book William Blake a New Kind of Man suggests that Blake thought jealousy separates man from the divine unity, condemning him to a frozen death.^[68]

As a theological writer, Blake has a sense of human “fallenness”. S. Foster Damon has noted that for Blake the major impediments to a free love society were corrupt human nature, not merely the intolerance of society and the jealousy of men, but the inauthentic hypocritical nature of human communication.^[69] Thomas Wright's 1928 book Life of William Blake (entirely devoted to Blake's doctrine of free love) notes that Blake thinks marriage should in practice afford the joy of love, but notes that in reality it often does not,^[70] as a couple's knowledge of being chained often diminishes their joy. Pierre Berger also analyses Blake's early mythological poems such as Ahania as declaring marriage laws to be a consequence of the fallenness of humanity, as these are born from pride and jealousy.^[71]

Some scholars have noted both that Blake's views on “free love” are both qualified and may have undergone shifts and modifications in his late years. Some poems from this period warn of dangers of predatory sexuality such as The Sick Rose. Magnus Ankarsjö notes that while the hero of Visions of the Daughters of Albion is a strong advocate of free love, by the end of the poem she has become more circumspect as her awareness of the dark side of sexuality has grown, crying "Can this be love which drinks another as a sponge drinks water?"^[72] Ankarsjö also notes that a major inspiration to Blake, Mary Wollstonecraft, similarly developed more circumspect views of sexual freedom late in life. In light of Blake's aforementioned sense of human 'fallenness' Ankarsjö thinks Blake does not fully approve of sensual indulgence merely in defiance of law as exemplified by the female character of Leutha,^[73] since in the fallen world of experience all love is enchained.^[74] Ankarsjö records Blake as having supported a commune with some sharing of partners, though David Worrall has recently read The Book of Thel as a rejection of the proposal to take concubines espoused by some members of the Swedenborgian church.^[75]

Blake's later writings show a renewed interest in Christianity, and although he radically reinterprets Christian morality in a way that embraces sensual pleasure, there is little of the emphasis on sexual libertarianism found in several of his early poems, and there is advocacy of "self-denial", though such abnegation must be inspired by love rather than through authoritarian compulsion.^[76] Berger (moreso than Swinburne) is especially sensitive to a shift in sensibility between the early Blake and the later Blake. Berger believes the young Blake placed too much emphasis on following impulses,^[77] and that the older Blake had a better formed ideal of a true love that sacrifices self. Some celebration of mystical sensuality remains in the late poems (most notably in Blake's denial of the virginity of Jesus's mother). However, the late poems also place a greater emphasis on forgiveness, redemption, and emotional authenticity as a foundation for relationships.

Religious views[link]

Blake's Ancient of Days. The "Ancient of Days" is described in Chapter 7 of the Book of Daniel.

Although Blake's attacks on conventional religion were shocking in his own day, his rejection of religiosity was not a rejection of religion per se. His view of orthodoxy is evident in The Marriage of Heaven and Hell, a series of texts written in imitation of Biblical prophecy. Therein, Blake lists several Proverbs of Hell, among which are the following:

• Prisons are built with stones of Law, Brothels with bricks of Religion.
• As the caterpillar [sic] chooses the fairest leaves to lay her eggs on, so the priest lays his curse on the fairest joys. (8.21, 9.55, E36)

In The Everlasting Gospel, Blake does not present Jesus as a philosopher or traditional messianic figure but as a supremely creative being, above dogma, logic and even morality:

<poem> If he had been Antichrist Creeping Jesus, He'd have done anything to please us: Gone sneaking into Synagogues And not us'd the Elders & Priests like Dogs, But humble as a Lamb or Ass, Obey'd himself to Caiaphas. God wants not Man to Humble himself (55–61, E519-20) </poem>

Jesus, for Blake, symbolises the vital relationship and unity between divinity and humanity: "All had originally one language, and one religion: this was the religion of Jesus, the everlasting Gospel. Antiquity preaches the Gospel of Jesus." (Descriptive Catalogue, Plate 39, E543)

Blake designed his own mythology, which appears largely in his prophetic books. Within these Blake describes a number of characters, including 'Urizen', 'Enitharmon', 'Bromion' and 'Luvah'. This mythology seems to have a basis in the Bible and in Greek mythology,^[78] and it accompanies his ideas about the everlasting Gospel.

One of Blake's strongest objections to orthodox Christianity is that he felt it encouraged the suppression of natural desires and discouraged earthly joy. In A Vision of the Last Judgement, Blake says that:

Men are admitted into Heaven not because they have <curbed &> governd their Passions or have No Passions but because they have Cultivated their Understandings. The Treasures of Heaven are not Negations of Passion but Realities of Intellect from which All the Passions Emanate <Uncurbed> in their Eternal Glory. (E564)

One may also note his words concerning religion in The Marriage of Heaven and Hell:

<poem> All Bibles or sacred codes have been the causes of the following Errors.

1. That Man has two real existing principles Viz: a Body & a Soul.

2. That Energy, calld Evil, is alone from the Body, & that Reason, calld Good, is alone from the Soul.

3. That God will torment Man in Eternity for following his Energies.

But the following Contraries to these are True

1. Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of Soul in this age.

2. Energy is the only life and is from the Body and Reason is the bound or outward circumference of Energy.

3. Energy is Eternal Delight. (Plate 4, E34)

</poem>

The Body of Abel Found by Adam and Eve, c. 1825. Watercolour on wood.

Blake does not subscribe to the notion of a body distinct from the soul that must submit to the rule of the soul, but sees the body as an extension of the soul, derived from the 'discernment' of the senses. Thus, the emphasis orthodoxy places upon the denial of bodily urges is a dualistic error born of misapprehension of the relationship between body and soul. Elsewhere, he describes Satan as the 'state of error', and as beyond salvation.^[79]

Blake opposed the sophistry of theological thought that excuses pain, admits evil and apologises for injustice. He abhorred self-denial,^[80] which he associated with religious repression and particularly sexual repression:^[81] "Prudence is a rich ugly old maid courted by Incapacity. / He who desires but acts not, breeds pestilence." (7.4–5, E35) He saw the concept of 'sin' as a trap to bind men’s desires (the briars of Garden of Love), and believed that restraint in obedience to a moral code imposed from the outside was against the spirit of life:

<poem> Abstinence sows sand all over The ruddy limbs & flaming hair But Desire Gratified Plants fruits & beauty there. (E474) </poem>

He did not hold with the doctrine of God as Lord, an entity separate from and superior to mankind;^[82] this is shown clearly in his words about Jesus Christ: "He is the only God ... and so am I, and so are you." A telling phrase in The Marriage of Heaven and Hell is "men forgot that All deities reside in the human breast". This is very much in line with his belief in liberty and social equality in society and between the sexes.

Enlightenment philosophy[link]

Blake had a complex relationship with Enlightenment philosophy. Due to his visionary religious beliefs, Blake opposed the Newtonian view of the universe. This mindset is reflected in an excerpt from Blake's Jerusalem:

Blake's Newton (1795) demonstrates his opposition to the "single-vision" of scientific materialism: Newton fixes his eye on a compass (recalling Proverbs 8:27, an important passage for Milton)^[83] to write upon a scroll that seems to project from his own head.^[84]

<poem> I turn my eyes to the Schools & Universities of Europe And there behold the Loom of Locke whose Woof rages dire Washd by the Water-wheels of Newton. black the cloth In heavy wreathes folds over every Nation; cruel Works Of many Wheels I view, wheel without wheel, with cogs tyrannic Moving by compulsion each other: not as those in Eden: which Wheel within Wheel in freedom revolve in harmony & peace. (15.14–20, E159) </poem>

Blake also believed that the paintings of Sir Joshua Reynolds, which depict the naturalistic fall of light upon objects, were products entirely of the "vegetative eye", and he saw Locke and Newton as "the true progenitors of Sir Joshua Reynolds' aesthetic".^[85] The popular taste in the England of that time for such paintings was satisfied with mezzotints, prints produced by a process that created an image from thousands of tiny dots upon the page. Blake saw an analogy between this and Newton's particle theory of light.^[86] Accordingly, Blake never used the technique, opting rather to develop a method of engraving purely in fluid line, insisting that:

a Line or Lineament is not formed by Chance a Line is a Line in its Minutest Subdivision[s] Strait or Crooked It is Itself & Not Intermeasurable with or by any Thing Else Such is Job. (E784)

Despite his opposition to Enlightenment principles, Blake thus arrived at a linear aesthetic that was in many ways more similar to the Neoclassical engravings of John Flaxman than to the works of the Romantics, with whom he is often classified.

Therefore Blake has also been viewed as an enlightenment poet and artist, in the sense that he was in accord with that movement's rejection of received ideas, systems, authorities and traditions. On the other hand, he was critical of what he perceived as the elevation of reason to the status of an oppressive authority. In his criticism of reason, law and uniformity Blake has been taken to be opposed to the enlightenment, but it has also been argued that, in a dialectical sense, he used the enlightenment spirit of rejection of external authority to criticise narrow conceptions of the enlightenment.^[87]

Assessment[link]

Creative mindset[link]

Northrop Frye, commenting on Blake's consistency in strongly held views, notes that Blake "himself says that his notes on [Joshua] Reynolds, written at fifty, are 'exactly Similar' to those on Locke and Bacon, written when he was 'very Young'. Even phrases and lines of verse will reappear as much as forty years later. Consistency in maintaining what he believed to be true was itself one of his leading principles ... Consistency, then, foolish or otherwise, is one of Blake's chief preoccupations, just as 'self-contradiction' is always one of his most contemptuous comments".^[88]

Blake's "A Negro Hung Alive by the Ribs to a Gallows", an illustration to J. G. Stedman's Narrative, of a Five Years' Expedition, against the Revolted Negroes of Surinam (1796).

Blake abhorred slavery and believed in racial and sexual equality. Several of his poems and paintings express a notion of universal humanity: "As all men are alike (tho' infinitely various)". In one poem, narrated by a black child, white and black bodies alike are described as shaded groves or clouds, which exist only until one learns "to bear the beams of love":

<poem> When I from black and he from white cloud free, And round the tent of God like lambs we joy: Ill shade him from the heat till he can bear, To lean in joy upon our fathers knee. And then I'll stand and stroke his silver hair, And be like him and he will then love me. (23-8, E9) </poem>

Blake retained an active interest in social and political events for all his life, and social and political statements are often present in his mystical symbolism. His views on what he saw as oppression and restriction of rightful freedom extended to the Church. His spiritual beliefs are evident in Songs of Experience (1794), in which he distinguishes between the Old Testament God, whose restrictions he rejected, and the New Testament God whom he saw as a positive influence.

Visions[link]

From a young age, William Blake claimed to have seen visions. The first of these visions may have occurred as early as the age of four when, according to one anecdote, the young artist "saw God" when God "put his head to the window", causing Blake to break into screaming.^[89] At the age of eight or ten in Peckham Rye, London, Blake claimed to have seen "a tree filled with angels, bright angelic wings bespangling every bough like stars."^[89] According to Blake's Victorian biographer Gilchrist, he returned home and reported this vision, and he only escaped being thrashed by his father for telling a lie through the intervention of his mother. Though all evidence suggests that his parents were largely supportive, his mother seems to have been especially so, and several of Blake's early drawings and poems decorated the walls of her chamber. On another occasion, Blake watched haymakers at work, and thought he saw angelic figures walking among them.^[89]

The Ghost of a Flea, 1819–1820. Having informed painter-astrologer John Varley of his visions of apparitions, Blake was subsequently persuaded to paint one of them.^[90] Varley's anecdote of Blake and his vision of the flea's ghost became well-known.^[90]

Blake claimed to experience visions throughout his life. They were often associated with beautiful religious themes and imagery, and therefore may have inspired him further with spiritual works and pursuits. Certainly, religious concepts and imagery figure centrally in Blake's works. God and Christianity constituted the intellectual centre of his writings, from which he drew inspiration. In addition, Blake believed that he was personally instructed and encouraged by Archangels to create his artistic works, which he claimed were actively read and enjoyed by those same Archangels. In a letter of condolence to William Hayley, dated 6 May 1800, four days after the death of Hayley's son,^[91] Blake writes:

I know that our deceased friends are more really with us than when they were apparent to our mortal part. Thirteen years ago I lost a brother, and with his spirit I converse daily and hourly in the spirit, and see him in my remembrance, in the region of my imagination. I hear his advice, and even now write from his dictate.

In a letter to John Flaxman, dated 21 September 1800, Blake writes:

[The town of] Felpham is a sweet place for Study, because it is more spiritual than London. Heaven opens here on all sides her golden Gates; her windows are not obstructed by vapours; voices of Celestial inhabitants are more distinctly heard, & their forms more distinctly seen; & my Cottage is also a Shadow of their houses. My Wife & Sister are both well, courting Neptune for an embrace... I am more famed in Heaven for my works than I could well conceive. In my Brain are studies & Chambers filled with books & pictures of old, which I wrote & painted in ages of Eternity before my mortal life; & those works are the delight & Study of Archangels. (E710)

In a letter to Thomas Butts, dated 25 April 1803, Blake writes:

Now I may say to you, what perhaps I should not dare to say to anyone else: That I can alone carry on my visionary studies in London unannoy'd, & that I may converse with my friends in Eternity, See Visions, Dream Dreams & prophecy & speak Parables unobserv'd & at liberty from the Doubts of other Mortals; perhaps Doubts proceeding from Kindness, but Doubts are always pernicious, Especially when we Doubt our Friends.

In A Vision of the Last Judgement Blake writes:

Error is Created Truth is Eternal Error or Creation will be Burned Up & then & not till then Truth or Eternity will appear It is Burnt up the Moment Men cease to behold it I assert for My self that I do not behold the Outward Creation & that to me it is hindrance & not Action it is as the Dirt upon my feet No part of Me. What it will be Questiond When the Sun rises do you not see a round Disk of fire somewhat like a Guinea O no no I see an Innumerable company of the Heavenly host crying Holy Holy Holy is the Lord God Almighty I question not my Corporeal or Vegetative Eye any more than I would Question a Window concerning a Sight I look thro it & not with it. (E565-6)

Aware of Blake's visions, William Wordsworth commented, "There was no doubt that this poor man was mad, but there is something in the madness of this man which interests me more than the sanity of Lord Byron and Walter Scott."^[92] In a more deferential vein, writing in his A Short Biographical Dictionary of English Literature, John William Cousins wrote that Blake was "a truly pious and loving soul, neglected and misunderstood by the world, but appreciated by an elect few", who "led a cheerful and contented life of poverty illumined by visions and celestial inspirations."^[93]

Bibliography[link]

On Blake[link]

See also[link]

Poetry portal

• Radical Christianity

References[link]