This book lays bare numerous sexy Blakes, arguing for both chastity and pornography, violence and domination as well as desire and redemption, and also journeying in the realms of conceptual sex and conceptual art. Fierce tussles over the body in, and the body of, the poet-artist's work celebrate Blakean attractions and repulsions.

Blake's combination of verse and design invites interdisciplinary study. The essays in this collection approach his work from a variety of perspectives including masculinity, performance, plant biology, empire, politics and sexuality.

While overlooked by extant studies of the Gothic, William Blake’s literary and visual oeuvre embodies the same obsessions and fears that inform the Gothic revival with which he was contemporary.

This volume tells the story of William Blake's literary reception in America and suggests that ideas about Blake's poetry and personality helped shape mythopoeic visions of America from the Abolitionists to the counterculture. It links high and low culture and covers poetry, music, theology, and the novel. American writers have turned to Blake to rediscover the symbolic meaning of their country in times of cataclysmic change, terror, and hope. Blake entered American society when slavery was rife and civil war threatened the fragile experiment of democracy. He found his moment in the mid twentieth-century counterculture as left-wing Americans took refuge in the arts at a time of increasingly reactionary conservatism, vicious racism, pervasive sexism, dangerous nuclear competition, and an increasingly unpopular war in Vietnam, the fires of Orc raging against the systems of Urizen. Blake's America, as a symbol of cyclical hope and despair, influenced many Americans who saw themselves as continuing the task of prophecy and vision. Blakean forms of bardic song, aphorism, prophecy, and lament became particularly relevant to a literary tradition which centralised the relationship between aspiration and experience. His interrogations of power and privilege, freedom and form resonated with Americans who repeatedly wrestled with the deep ironies of new world symbolism and sought to renew a Whitmanesque ideal of democracy through affection and openness towards alterity.

Despite the fact that William Blake summarises the plot of Visions of the Daughters of Albion (1793) in just eight lines in the prefatory ‘Argument,’ there are several contentious moments in the poem which continue to cause debate. Critics read Oothoon’s call to Theotormon’s eagles and her offer to catch girls of silver and gold as either evidence of her rape-damaged psyche or confirmation of her selfless love which transcends her socio-sexual state. How do we reconcile the attack of Theotormon’s eagles and the wanton play of the girls with Oothoon’s articulate and highly sophisticated expressions of spiritual truth and free love? In William Blake’s Divine Love: Visions of Oothoon, Joshua Schouten de Jel explores the hermeneutical possibilities of Oothoon’s self-annihilation and the epistemological potential of her visual copulation by establishing an artistic and hagiographical heritage which informs the pictorial representation and poetic pronunciation of Oothoon’s enlightened entelechy. Working with Michelangelo’s The Punishment of Tityus (1532) and Gian Lorenzo Bernini’s Ecstasy of Saint Teresa (1647–51), Oothoon’s ecstatic figuration reflects two iconographic traditions which, framed by the linguistic tropes of divine love expressed within a female-centred mystagogy, reveal the soteriological significance of Oothoon’s willing self-sacrifice.

It is not surprising that visitors to Blake’s cosmology – the most elaborate in the history of British text and design – often demand a map in the form of a reference book. The entries in this volume benefit from the wide range of historical information made available in recent decades regarding the relationship between Blake’s text and design and his biographical, political, social, and religious contexts. Of particular importance, the entries take account of the re-interpretations of Blake with respect to race, gender, and empire in scholarship influenced by the groundbreaking theories that have arisen since the first half of the twentieth century. The intricate fluidity of Blake’s anti-Newtonian universe eludes the fixity of definitions and schema. Central to this guide to Blake's work and ideas is Kathryn S. Freeman's acknowledgment of the paradox of providing orientation in Blake’s universe without disrupting its inherent disorientation of the traditions whereby readers still come to it. In this innovative work, Freeman aligns herself with Blake’s demand that we play an active role in challenging our own readerly habits of passivity as we experience his created and corporeal worlds.

Blake’s ‘Human Form Divine’ has long commanded the spotlight. Beastly Blake shifts focus to the non-human creatures who populate Blake’s poetry and designs. The author of ‘The Tyger’ and ‘The Lamb’ was equally struck by the ‘beastliness’ and the beauty of the animal kingdom, the utter otherness of animal subjectivity and the meaningful relationships between humans and other creatures. ‘Conversing with the Animal forms of wisdom night & day’, Blake fathomed how much they have to teach us about creation and eternity. This collection ranges from real animals in Blake’s surroundings, to symbolic creatures in his mythology, to animal presences in his illustrations of Virgil, Dante, Hayley, and Stedman. It makes a third to follow Queer Blake and Sexy Blake in irreverently illuminating blind spots in Blake criticism. Beastly Blake will reward lovers of Blake’s writing and visual art, as well as those interested in Romanticism and animal studies.

This monograph reorients discussion of Blake’s prophetic mode, revealing it to be not a system in any formal sense, but a dynamic, human response to an era of momentous historical change when the future Blake had foreseen and the reality he was faced with could not be reconciled. At every stage, Blake’s writing confronts the central problem of all politically minded literature: how texts can become action. Yet he presents us with no single or, indeed, conclusive answer to this question and in this sense it can be said that he fails. Blake, however, never stopped searching for a way that prophecy might be made to live up to its promise in the present. The twentieth-century hermeneuticist Paul Ricoeur shared with Blake a preoccupation with the relationship between time, text and action. Ricoeur’s hermeneutics thus provide a fresh theoretical framework through which to analyse Blake’s attempts to fulfil his prophetic purpose.

William Blake (1757-1827) is considered one of the most singular and brilliant talents that England has ever produced. Celebrated now for the originality of his thinking, painting and verse, he shocked contemporaries by rejecting all forms of organized worship even while adhering to the truth of the Bible. But how did he come to equate Christianity with art? How did he use images and paint to express those radical and prophetic ideas about religion which he came in time to believe? And why did he conceive of Christ himself as an artist: in fact, as the artist, par excellence? These are among the questions which Naomi Billingsley explores in her subtle and wide-ranging new study in art, religion and the history of ideas. Suggesting that Blake expresses through his representations of Jesus a truly distinctive theology of art, and offering detailed readings of Blake's paintings and biblical commentary, she argues that her subject thought of Christ as an artist-archetype. Blake's is thus a distinctively 'Romantic' vision of art in which both the artist and his saviour fundamentally change the way that the world is perceived.