This thesis is a study of oral histories and literary records covering the professional development and works of Edward Blake Jr., ASLA, (1947-2010). The study considers Blake’s design principles via newly collected oral histories and a review of his literary record within the continuum of landscape architecture history from 1970 to 2010. Additionally, the study explores Blake’s position within the ecological design community to establish his status as a possible founding voice of ecologically focused landscape architecture practice in the Coastal Plains Region of the southeastern United States. The primary sources include a newly developed oral history collection with questionnaire-based interviews of Blake’s eight colleagues, professional mentors, and collaborators, along with various forms of project and process documentation generated by Edward Blake Jr. and his practice, known as The Landscape Studio. The study concludes with a distillation of Blake’s design principles, lexicon, and contribution to the field of landscape architecture.

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William Blake's prophetic works are made up almost entirely of a unique combination of symbols and imagery. To understand his books it is necessary to be aware that he used his prophetic symbols because he found them apt to what he was saying, and that he changed their meanings as the reasons for their aptness changed. An awareness of this manipulation of symbols will lead to a more perceptive understanding of Blake's work. This paper is concerned with three specific uses of serpent imagery by Blake. The first chapter deals with the serpent of selfhood. Blake uses the wingless Uraeon to depict man destroying himself through his own constrictive analytic reasonings unenlightened with divine vision. Man had once possessed this divine vision, but as formal religions and a priestly class began to be formed, he lost it and worshipped only reason and cruelty. Blake also uses the image of the serpent crown to characterize priests or anyone in a position of authority. He usually mocks both religious and temporal rulers and identifies them as oppressors rather than leaders of the people. In addition to the Uraeon and the serpent crown, Blake also uses the narrow constricted body of the serpent and the encircled serpent to represent narrowmindedness and selfish possessiveness. The second chapter deals with the serpent as a symbolic force of energy itself. Blake uses the serpent to represent birth, the life force, guardian of life forces, inner strength, resurrection, forces of destruction, and rebellion against tyranny. The Orc figure, a mythological creation of Blake, is the major representative of all phases of energy. He is a Promethean figure of rebellion and often described by Blake as having a "serpent body." His birth represents the awakening of a terrible, uncontrolled energy which will bring war, destruction, and death. He is an "eternal viper" with "ever-hissing jaws." Blake often uses this rebellious energy to deal with specific political issues in America, Ahania and Tiriel. The "serpent-formed transgressor of God's law" is also in rebellion against the binding, constricting laws of religion, and in a larger sense, against the visionless state into which mankind has fallen. The third chapter considers Blake's use of the serpent and tree image. It is significant that he uses these familiar Christian symbols in various ways which suggest that occult lore and antiquarian mythologies must also be considered in their interpretation. The following five major types of serpent-tree symbolism and Blake's usages are discussed in this chapter: The divine serpent and the tree of life, the serpent as guardian of the tree of life, the serpent as destroyer of the tree of life, the serpent-tempter and the tree of death, and the serpent as an unfaithful messenger of God. It is possible to draw all of these interpretations from Blake's works. By the very diversity of its symbolic associations the serpent provides a unifying factor in Blake. It is in itself a symbol of unity in that it appears consistently in almost all of man's religions and mythologies.

Ralph Vaughan Williams (1872-1958) was one of the important English art song composers in the Twentieth century. His Ten Blake Songs for voice and oboe, composed in 1957, was commissioned for the documentary film The Vision of William Blake, which commemorated the bicentenary birth of the poet, William Blake (1757-1827). Ten poems were selected from Blake¡¦s Songs of Innocence and Experience as well as Notebook: Manuscripts by Williams, and were later collected, composed, and published in the name of Ten Blake Songs. In this song collection, Ralph Vaughan Williams used a variety of styles and composition techniques, which demonstrated his maturity and sophistication in composing English art songs in his later years. This study is consist of six parts, including the biography of Ralph Vaughan Williams, the characteristics of Vaughan Williams¡¦ art songs, the biography of William Blake, introduction of Songs of Innocence and Experience, the composition background of Ten Blake Songs, and the analysis as well as interpretation of these songs. Through analyzing these songs, the author wishes to explores the multiple approaches Ralph Vaughan Williams took in composing the music and enhancing the poetry written by the great eighteenth-century poet, William Blake, as well as to provide references for performers to further enhance the breadth and depth in their performance.

This study has as main objective to analyze the biography of William Blake: dreamed and researched by Alexander Gilchrist and finished by his wife Anne Gilchrist and by the painter and writer Dante Gabriel Rossetti. Considered a mad genius that talked to spirits by a great part of his contemporaries, William Blake became known only after his death, in 1827, for his works as a poet, painter and engraver. In a first moment, a short biography of Alexander Gilchristis presented, as well as of the others involved in the writing of the biography Life of William Blake: Pictor Ignotus. In the second chapter, an analysis is conducted on what Gilchrist wrote about Blake s technical side and his educational background. The third chapter is about the visionary Blake, and how these episodes are portrayed in the Gilchrist s biography. In the last chapter, a parallelis traced between what Alexander Gilchrist wrote in his biography and what five authors before him wrote on Blake. These authors are: Cunningham, J. T. Smith, Malkin, Tatham and Crabb Robinson. In this way, we intend to reach a hypothesis on which authors were used as sources by Gilchrist to write Life of William Blake: Pictor Ignotus. / Esse trabalho tem por objetivo analisar a primeira biografia escrita sobre William Blake, biografia esta sonhada e pesquisada por Alexander Gilchrist e finalizada por sua esposa Anne Gilchrist e pelo pintor e também escritor Dante Gabriel Rossetti. Considerado um gênio louco que falava com os espíritos por grande parte de seus contemporâneos, é apenas após sua morte, em 1827, que William Blake passa a ser reconhecido por suas obras como poeta, pintor e gravurista. Em um primeiro momento, é apresentada uma curta biografia de Alexander Gilchrist e das pessoas que colaboraram com a escrita da biografia Life of William Blake: Pictor Ignotus. No segundo capítulo, é feita uma análisedo que Gilchrist escreveu sobre o lado técnico de Blake, sua educação e seus estudos. O terceiro capítulo trata do Blake visionário, e como estes episódios são retratados na biografia em questão. Já o último capítulo faz um comparativo entre o que Gilchrist escreve de Blake com o que pode ser encontrado nos autores anteriores a ele, como Cunningham, J. T. Smith, Malkin, Tatham e Crabb Robinson, chegando assim a uma hipótese de quais os autores acima citados serviram como fontes para a escrita de Life of William Blake: Pictor Ignotus.

LAND OF DREAMS is an opera in one act based on poems by the English poet William Blake. The work is for chamber orchestra, dancers, and an actor, as well as the vocal cast listed below. Cast of Characters Thomas Soprano The Father Baritone The Nurse Alto The Mother Mezzo Soprano The opera divides into eight sections with a total performance time of approximately forty minutes. Each section represents a different stylistic approach to the musical material. This juxtaposing of various styles is reflective of the eclectic nature of the text. The setting is England around 1800, the scene is a child's (Thomas) bedroom. All of the dramatic action takes place in this room in the various stages of the conscious (awake) and unconscious (asleep) states of the child's mind.

Blake’s critics have never attempted to illustrate in a systematic manner how Blake used information he learned from writings published by members of the circle of Joseph Johnson in his own works during the period 1790-95. Although Blake was a peripheral figure in the Johnson circle – known to them through his profession of engraving and marginalized on account of his social position and lack of university education – his works reveal a continuing engagement with topics addressed in the writings of authors associated with Johnson, perhaps signifying Blake’s desire to be recognized as an author participating, like them, in the literary deliberations of the public sphere. Chapter 1, ‘Blake, Priestley and Swedenborg’, examines Blake’s treatment in The Marriage of Heaven and Hell of body and soul, the natures of God and Jesus Christ, and Swedenborgianism in relation to Joseph Priestley’s History of the Corruptions of Christianity (1782) and Letters to the Members of The New Jerusalem Church (1791). Chapter 2, ‘The Voice of a Devil and the Printing House in Hell’, considers The Marriage as an attempt to join the Revolution controversy and compares this work with writings by Richard Price, Mary Wollstonecraft and Thomas Paine. Chapter 2 also assesses the relationship between The Marriage and radical diabolism and Blake’s engagement with ‘energy’ as a distinctively radical concept in the work of Erasmus Darwin, Henry Fuseli, William Godwin, Priestley and Mary Wollstonecraft. Chapter 3, ‘Topical Representations in The French Revolution’, considers Blake’s engagement with Edmund Burke’s Reflections on the Revolution in France (1790) and the Bastille in relation to responses to Reflections by Wollstonecraft, Paine and other authors published by Johnson. Chapter 3 concludes with an analysis of the response The French Revolution might have elicited from the Analytical Review. Chapter 4, ‘The French Revolution and Three Contemporary Discourses’, approaches this poem in terms of the discourses of ancient liberty, nature and the sublime, once again in comparison with responses to Reflections by members of the Johnson circle. My discussion of the sublime considers the possible influence on The French Revolution of Burke’s Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful (1757) and Bishop Robert Lowth’s Lectures on the Sacred Poetry of the Hebrews (1787). Chapter 5, ‘The Continental Prophecies: Prophetic Form and Contemporary Prophecy’, examines America, Europe and The Song of Los in relation to writings concerning prophecy published by Johnson (with special emphasis on Lowth’s Lectures and Priestley’s 1793 and 1794 Fast Day sermons). The second part of Chapter 5 compares aspects of the works of Blake and Richard Brothers with Priestley’s Fast Day sermons, suggesting that Priestley and Blake’s works of 1793 and 1794 are rather less dissimilar than traditionally assumed. Chapter 6, ‘Blake’s “Bible of Hell” and Contemporary Critics of the Bible’, discusses Urizen, The Book of Ahania and The Book of Los in light of biblical criticism from the 1780s and 1790s (with particular reference to the Analytical and the writings of Alexander Geddes, Priestley and Paine). The final section of Chapter 6 reads Ahania in terms of the contemporary debate regarding the doctrine of the Atonement. The Conclusion, ‘ “melting apparent surfaces away”: Continuities in the Thought of Priestley and Blake’, revisits my discussion in Chapter 5 of similarities between Priestley and Blake and proposes that they are not so far apart in ideas and the content of their works as modern scholars usually argue.

This thesis is an examination of Blake's images of Christ and a study of his theology of art. My central premise is that these two topics are to be viewed simultaneously: that is, I argue that Blake's visualisation of Christ is an expression of his theology of art. Moreover, I contend that through his art, Blake seeks to emulate the spirit of Jesus' life and ministry in order to engender a community of Imagination which is the Divine Body of Jesus. Through a series of case studies focusing on Blake's depictions of different aspects of Christ's life, this thesis examines how Blake uses images to express his Christology and his theology of art. In Part I, I set out Blake's Christological cosmology in three chapters which deal with beginnings in Christ's life. Chapter 1 examines Christ as Creator; here, Christ inhabits a role traditionally associated with the Father, demonstrating the pre-eminence of Christ in Blake's concept of God, and the divinity of his Creation. Chapter 2 focuses on the advent, birth and infancy of Christ; Blake depicts the Nativity as the birth of Vision, emblematic of the individual embodying that state. Chapter 3 discusses the inauguration of Christ's ministry, the Baptism and Temptations; in these subjects, Blake represents Christ as immanent in the world, making it a place of Imagination and Vision, and the individual must learn to see it as such. Part II is concerned with Blake's idea of art as apocalypse, and of Christ as the supreme type of the artist - the state which every individual should embody and which Blake seeks to engender through his works. Chapter 4 focuses on the Crucifixion, a subject with which Blake had difficulty owing to his objection to the doctrine of the Atonement but which he came to view as an emblem of the individual sacrificing his/her self-hood in order to realise his/her true identity in the Human Form Divine. Chapter 5 examines the Transfiguration, Resurrection and Ascension of Christ, exploring how Blake used these moments of transition between states in the life of Christ as types of the individual's transformation, and how these images seek to engender that process via a viewer- response aesthetic. Chapter 6 explores traditional apocalyptic subjects, in which, I argue, Christ is depicted as agent of artistic apocalypse, which for Blake consists of expunging error and embracing truth. Chapter 7 discusses Christ-like figures in Blake's depictions of Jesus' public ministry who embody the ideal state of imagination identified with Christ in the foregoing chapters, and thus act as members of Christ's Divine Body and as types for the individual's realisation of that state. I conclude with a discussion of the painting An Allegory of the Spiritual Condition of Man (1811?) which, I argue, encapsulates the central themes of this thesis.