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The thesis presents the mythological studies of the German Romantics. The research focuses on the four important mythologists - Johann Gottfried Herder, Friedrich Creuzer, Karl Otfried Müller and Friedrich Wilhelm Joseph von Schelling. The analysis of their work leads to their specific concept of the myth. The early enlightenment tendencies, which rejected the myths as stories about gods of the undeveloped men were replaced with the conception of the romantics. They disclosed the symbolic character of the myths and explained the origin and nationalization of the myth on the basis of the symbol theory. At the same time they award truth to the mythological process which the man necessarily goes through. The creation of God in the mind of man is clarified with the philosophy of mythology. This way the romantics contribute to the development of the mythology towards a critical historical science.

Mapping literature has become a common metaphor in recent years, often to represent an organisational principle or to suggest the importance of geography in the critical work.  This paper examines the place of geography in literature and demonstrates that maps can add to our knowledge of literature. I use Richard Horwoods 17929 Plan of the Cities of London and Westminster to visualise the movements of Thomas De Quincey in his <i>Confessions of an English Opium-Eater</i> by plotting his movements within London and contrasting them to his earlier travels in Wales. I demonstrate that De Quinceys writing process creates an imaginative London, London imaginis, that has the real London, London res, as a source. The London imaginis is shaped by De Quinceys language and becomes an infernal prison where his Dark Interpreter associates with a community of pariahs, as Joetta Harty refers to it.  This is in stark contrast to the paradisal, verdurous, Wales chapters where De Quincey is sociable and free.  This spatial reading examines the difference between De Quinceys identity in Wales and in London by exploring the language he uses and the spatial constructions in both London and Wales that become apparent when plotted on a map. This mapping demonstrates how De Quincey artificially constructs both his London imaginis and his London identity, his ego imaginis, to purposefully align himself among the lower classes.

Mapping literature has become a common metaphor in recent years, often to represent an organisational principle or to suggest the importance of geography in the critical work.  This paper examines the place of geography in literature and demonstrates that maps can add to our knowledge of literature. I use Richard Horwoods 17929 Plan of the Cities of London and Westminster to visualise the movements of Thomas De Quincey in his <i>Confessions of an English Opium-Eater</i> by plotting his movements within London and contrasting them to his earlier travels in Wales. I demonstrate that De Quinceys writing process creates an imaginative London, London imaginis, that has the real London, London res, as a source. The London imaginis is shaped by De Quinceys language and becomes an infernal prison where his Dark Interpreter associates with a community of pariahs, as Joetta Harty refers to it.  This is in stark contrast to the paradisal, verdurous, Wales chapters where De Quincey is sociable and free.  This spatial reading examines the difference between De Quinceys identity in Wales and in London by exploring the language he uses and the spatial constructions in both London and Wales that become apparent when plotted on a map. This mapping demonstrates how De Quincey artificially constructs both his London imaginis and his London identity, his ego imaginis, to purposefully align himself among the lower classes.

What did William Blake mean when he threatened the world with a “Bible of Hell” in The Marriage of Heaven and Hell (1790)? A critical survey of the history of scholarship on the topic reveals a variety of unsupported Bible of Hell canon theories among 180 critics. The most plausible theory (though not the most popular) among them is that the Bible of Hell comprises Blake’s eight core 1790-95 Illuminated Books—The Marriage, the Continental Prophecies (1793-95), and the Urizen Books (1794-95). My thesis supports this theory from several angles. Part I examines how The Marriage establishes a Bible of Hell program with four inclusion criteria by which the works of 1793-95 abide: (1) a rhetoric of diabolical revision, which reclaims the Devil as a Christological redeemer and exposes Yahweh as the Antichrist; (2) organization by contraries; (3) mock-biblical revision; and (4) illumination. Chapters 3-6 examine these criteria in their literary-historical contexts, first by tracing the genealogy of diabolical revision in satirical diabologies and mundus inversus literature and art of the seventeenth and eighteenth centuries. Chapters 4-5 examine aspects of biblical revision in the context of early Christian heresies, modern sects, Enlightenment biblical scholarship, speculative mythography, and biblical parodies. Chapter 6 considers Blake’s Bible of Hell in the context of the illustrated Bible market of the 1790s. Part II (Chs. 7-10) assesses Blake's works of 1788-95 according to these criteria, showing that the works of 1788-89 develop Bible of Hell features that culminate in The Marriage of Heaven and Hell and continue in the 1793-95 mock-biblical prophecies. Here the dissertation’s focus shifts to the conceptual evolution of the Bible of Hell in response to the failure of the French Revolution and its authoritarian backlash in England. Whereas The Marriage prophesied apocalypse as the righting of the upside-down world by a revolutionary, antinomian Christ, its 1793-95 sequels lose faith in revolution but critique biblical monotheism as the basis of historical tyranny. The final chapter examines conceptual tensions within the works of 1793-95 to hypothesize why Blake abandoned the Bible of Hell. / Thesis (Ph.D, English) -- Queen's University, 2012-07-31 12:36:56.964

England experienced a resurgence of musical talent in the late nineteenth and early twentieth centuries known as the "English Musical Renaissance." This rebirth spanned the years 1880 – 1945 and is credited to the work of Edward Elgar, Frederick Delius, Gustav Holst, and Ralph Vaughan Williams. Their break with Continental compositional models and the subsequent rediscovery of Tudor music and English folk song eventually created a "pastoral" musical style, heard as the authentically English musical voice. A strain of English musical Romanticism continued parallel to the Renaissance, however, represented by Granville Bantock, Joseph Holbrooke, Rutland Boughton, Arnold Bax, and Havergal Brian. These composers retained Continental, specifically Wagnerian, Romantic techniques, including chromatic harmony, leitmotifs, virtuosic use of enormous performing forces, and an emphasis on programmatic music. Their inspiration was drawn from exotic sources and Nature's mystical, dangerous, and beguiling qualities instead of any "pastoral" traits. Each wrote emotionally extravagant music at a time when such was considered foreign to the English character. This dissertation demonstrates the Wagnerian character of these “English Romantics” through examination of stylistic features in representative scores. Further, by presenting scores, criticism, and monographs, it affirms their sustained compositional presence through the twentieth century though English cultural tastes had turned from Germany to France, Russia, and the United States after the First World War. Finally, in challenging the standard narrative of British musical history this study broadens the concept of authentically English music to include a great deal more music “made in England.”

Certain characteristics generally attributed to the British Romantics can be seen in selected writings of Flannery O'Connor, a contemporary American author (1926-1964). Chapter I defines Romanticism and identifies the Romantic elements to be discussed in the paper. Chapter II discusses Gothicism, Primitivism, and the treatment of the child as they appear in five of O'Connor's short stories. Variations of the Byronic Hero are presented in Chapter III as they appear in two short stories and one novel, Wise Blood. The internal struggle and anti-intellectualism in The Violent Bear It Away are the basis of Chapter IV. Chapter V concludes that O'Connor's concern with man as master of his fate aligns her with the Romantics and thus illustrates the influence of Romanticism on contemporary life and art.

There have historically been numerous connections between the way that medieval Iberian Muslims conceptualized love, lust, and desire and the ways in which Western Europeans have expressed those same concepts, especially as potentially derived from the literary genre of the muwashshah, a particular form of (primarily) medieval Hispano-Arabic poetry. Specifically, the muwashshah and its particular expression(s) of romantic love have helped in causing a series of paradigm shifts (with a definition borrowed from Kuhn to apply to the humanities) within Western ideology. This thesis focuses on the transformative effect of such Hispano-Arabic poetry within Western culture, as well as its connections with the following: Greco-Roman concepts of poetics, earlier Arabic poetry, and post-Hispano-Arabic Arabic poetry. It explores the concept of intersectionality within Hispano-Arabic culture, demonstrating how Hispano-Arabic sources may have influenced European interpretations of romantic relationships as well as how the muwashshah survived within an Arabic context. While mostly existing as a substratum within European culture, the muwashshah has had lasting influence upon European culture. The domains of love and desire provide a particularly apt example, as they involve not simply technology (civilian or military) but demonstrate the origin of a distinct change in the expression of emotion within European culture. At a fundamental level, Western Europe has adopted some of these Hispano-Arabic (as derived from a Muslim viewpoint) values. Regardless of further conflict between Europeans and Muslim cultures, they share parts of a common heritage, expressed differently, but with partial derivations, large or small, from a single source. Such exploration demonstrates the deep interconnectedness of what has heretofore been considered a separated, solely Western (Christian) European culture and that of the Islamic world, derived from one of the original points of intersection between Muslim culture and Western Christian culture, as well as how Arabic culture addressed its outliers.

This work is focused on the work The Birth of Tragedy by Friedrich Nietzsche. The aim of this work is an attempt to reveal the origin of the concept of the apollinian and dionysian principle. We assume that Nietzsche conceals his true sources in the Birth of Tragedy from the reader. However, in this work, based on numerous clues from the primary text, we show that both the Dionysian and the Apollonian principle derives from the German Romantic tradition of the first half of the 19th century. In this thesis we prove this statement on many examples of authentic sources which Nietzsche has demonstrably worked with. The main "discovery" of the work lies in the historical contextualization of the formation of both principles within the conflict between Romanticism and Classicism concerning the true nature of Greek culture.