Lauren Dembowitz’s chapter focuses on race and visual culture, drawing on Blake’s notion of the “bounding line” with its “infinite inflexions and movements” that recast the visual image without relying on the inhumanity and philistinism of mass production. These “inflexions and movements” allow us to imagine new possibilities for familiar images, such as that of the “Hottentot Venus,” Sarah Baartman. Rather than write off these images as racist stereotypes, we can, with Dembowitz’s Blakean method, attend closely to how the material history of the visual text is imbricated with the history of race, which is subtly transformed with each new iteration. As Dembowitz powerfully concludes, the image compels us to “contend with the ways we are ‘intimately connected’ with, ‘bound up in,’ and ‘dependent upon’ that figure and the real women she overwrites for understanding how racial capitalism lives on in our present.”

This chapter discusses the relationship of the imagination to Christian eschatology. It gives an account of the function of eschatological imagery in the Bible, discusses the changing ways in which art and literature have engaged Christian eschatology, and concludes with an account of a distinctly eschatological imagination.

Drawing upon their respective expertise in early twentieth-century literature and music, Matthew Ingleby and Ceri Owen explore the centrality of literature within Vaughan Williams’s work and career, demonstrating that his literariness was not simply an outgrowth of his personal artistic proclivities, but rather was mediated by several institutions that were key to the production of a new sense of English national identity during the first half of the twentieth century. By contextualizing Vaughan Williams’s literary tastes and choices for musical settings – including his interest in historically remote, non-contemporary, and Anglophone writers and texts – it is argued that such choices should be read less as evidence of the reactionary, conservative nationalism with which he has often been associated, and more as an indication of his participation in forward-looking currents within twentieth-century literary culture. Ingleby and Owen conclude by proposing that, while the nation may have been the frame through which Vaughan Williams often articulated a complex relation to modernity, his powerful interest in internationalist figures such as Walt Whitman and William Blake suggest that his cultural nationalism formed part of a broader humanitarian aspiration, one that was implicitly indebted to his literary imagination.

The seventh chapter studies how Blake’s poem Milton (c.1804) reconceives key aspects of epic tradition as it refigures missionary work as a metaphor for promoting freedom from the limitations of imperial discourse. Showing how literal missionary work can assist empire by holding people in states of subjection, Blake more abstractly repudiates the limitations that Equiano addresses concretely. I argue that Blake locates in the tensions between missionary work and empire the resources to oppose imperialism. While some of Blake’s rhetoric resembles that of actual missionaries and imperialists of his day, I suggest that Blake works from within such orthodox discourses to undermine them. The unresolved contradictions in Blake’s Milton – both in his use of the epic genre and in his appeals to religious and imperial rhetoric – heighten the challenge that he poses to the stable circumscriptions of imperial discourse.

Romantic-era writing affirms the ideal of a bond between human and animal, while often showing this bond destroyed by the killing of the nonhuman animal. This chapter explores the treatment of such bonds, and their destruction, in the light of Mark Payne’s argument that literary representations of dying animals incorporate a sacrificial logic by which the nonhuman animal’s death enables the development of the fully human subject and the expression of that humanity in writing. In Samuel Coleridge’s Rime of the Ancyent Marinere, William Wordsworth’s Hart-Leap Well, Lord Byron’s Mazeppa, and William Blake’s "The Fly," I argue that elements of this "humanizing" process can be traced, but that the poems are characterized by ambivalence: too troubled by animal death, too uncertain about the efficacy of the message they attempt to draw from it, or in the case of “The Fly,” too wedded to the radical equivalence of all beings to be fully committed to a story of progress through sacrifice. The chapter ends with a discussion of John Clare’s badger poems and “To the Snipe,” in which there is a radical refusal of sacrificial logic.

The relationship between the arts was central to Pater. Although Pater never devoted a whole essay to Blake, his name surfaces in discussions about form and style, soul and mind. This chapter traces Pater’s engagement with Blake, focusing on Blake’s function in Pater’s anachronic poetics. He appreciates Michelangelo through Hugo and Blake, who features as a ‘“survival” from a different age’ in essays on Demeter and Dionysus. Exhibitions in 1871 and 1876 present Blake’s allegorical portraits of Pitt, Nelson, and Napoleon as ‘Spiritual Forms’, a dystopian title Pater paradoxically repurposed to capture an embodied aesthetic and heal the separation between form and content. Comparison with Blake’s Descriptive Catalogue (1809) reveals how both Blake and Pater look to sculpture to develop an ideal of the human form divine. Explicit references to Blake’s illustrations to Job and Robert Blair’s The Grave reveal the role played by visual images in Pater’s writing, illuminating the inter-art dynamics of his critical practice. Pater’s Blake brings out a discipline of literary form that is shaped by a multisensorial aesthetic.

The connection between politics and magic largely faded from view in eighteenth-century Britain, as it became socially unacceptable in elite circles to show interest in the supernatural. However, the apparent support of some mystical prophets for the French Revolution re-engaged the government’s interest, and a tradition of ‘mystical nationalism’ was born at this time (influenced by William Blake) that would go on to influence British politics to the present day. Elite interest in ritual magic returned at the end of the nineteenth century, sometimes connected with traditionalist and ultra-conservative political views. In the Second World War notorious magician Aleister Crowley attempted to offer magical advice to Winston Churchill, and magicians claimed to have performed rites against the enemy, while the politically motivated conviction of the Spiritualist medium Helen Duncan resurrected the 1736 Witchcraft Act. By the 1980s extreme politics in Britain had a magical fringe. The British far right, in particular, drew on earlier traditions of ‘mystical nationalism’. British royalty’s fascination with magic likewise continued in the twentieth century. Belief in magic remains an undercurrent in British political life to the present day, far less prominent than it was four centuries ago but nevertheless present, and sometimes influential in unexpected ways.

The link between religion and Romantic poetry has long and recurrently been recognized. The present chapter, however, argues that this link is philologically comprised, with Romantics poetically investing in global religious traditions via acts of linguistic recovery. Invoking Robert Lowth’s lectures on biblical poetry as its precedent, this chapter explores three representative case studies of Romantic poetic engagement with sacred literatures from the Middle East, as well as later Middle Eastern-language renditions of Romantic poets, surveying William Blake’s Hebrew prophecies, Thomas Moore’s Islamicate receptions, and Lord Byron’s Armenian pilgrimages.

The history of art in the Romantic period has usually been considered in secularized terms, with a focus on the genres of portraiture and landscape, and the impact of commercialization and public exhibitions. Religious painting was produced in Britain in these decades, including decorations and altarpieces for Anglican churches by Benjamin West, Henry Thomson, and even the landscape painter John Constable. In fact, religious pictures were produced more frequently and with greater ambition in the early nineteenth century than hitherto. Meanwhile, dissenting and esoteric faith commitments influenced the output of several significant artists, most notably William Blake. This essay explores the major changes in British religious art of the period and reflects on the reasons why religious images have been so often overlooked by mainstream art history.

This chapter outlines the work of music for Romantic literature. The Romantic era was a pivotal period in the formation of literature as we now tend to understand it, as a category of imaginative and expressive prose and poetry, and writers deployed music in a number of ways to explore the power, limits, and nature of the literary. While lofty claims were made for literature as an ideal art form, one of the strongest uses of music for literature was to suggest its failures – to indicate kinds of freedom, fulfilment, and plenitude only pointed to by verbal language. The paradoxical uses of failure are discussed in this chapter through texts by writers including Blake, Kleist, Hoffmann, Coleridge, and Mérimée.

While Gothic scholars of the last two or three decades have explored forms of Gothic sensation, spectacle or visuality, they have generally had as their focus illustrations, caricature prints, graphic ephemera and advertising material rather than oil paintings and watercolours by the famous artists associated with Romanticism. This chapter considers precisely those works of art that have defined Romanticism. The more circumscribed notion of art and the artist associated with the ‘autonomisation’ of art around 1800 is here tied to the emergence of Gothic forms and themes within painting. It is argued that it is more than coincidental that the chronology of the original phase of Gothic literary and cultural production matches that of the development of aesthetics as philosophical discourse, and the ‘invention of art’ as a relatively autonomous field of activity. That a full-blooded Gothic art subsequently resurfaces only intermittently in the history of ‘high art’ exposes not only the volatility and inconstancy of Gothic culture, or the irreconcilability of the Gothic and art, but also the general ambivalence towards the indeterminacies of art in the modern era.

This chapter is an exposition of a visionary, apocalyptic perspective in Christian intellectual history of the early modern period which contrasts with a mainstream mistrust of apocalyptic claims. Discussion of Anne Hutchinson, Gerrard Winstanley, and William Blake concludes with a consideration of the centrality of such an apocalyptic perspective in the New Testament.

This chapter traces the growth of Chaucer’s reputation from the early eighteenth century through the Romantic period. It begins with Dryden’s free modernisations that helped to popularise Chaucer’s works, examines the effects of John Urry’s 1721 edition, and looks closely at the groundbreaking linguistic and editorial work of Thomas Tyrrwhitt, who was the first to edit Chaucer’s verse from the manuscripts, and explained for the first time both the grammar and pronunciation of Chaucer’s Middle English, as well as an explanation of his metre. Tyrrwhitt’s edition generated new interest in Chaucer among the Romantic poets, especially evident in William Blake’s “Canterbury Pilgrims,” the modernisations of Chaucer written by William Wordsworth, Leigh Hunt and Elizabeth Barrett, and the dubious effort by the literary hacks R. H. Horne and Thomas Powell to publish a new set of Chaucer modernisations in 1841.

However well-regarded Chaucer’s works were during his lifetime, it was his immediate successors who fashioned him into the ‘father of English poetry’ they then bequeathed to the subsequent English literary tradition. In particular, the poets Thomas Hoccleve and John Lydgate not only represented Chaucer in this manner in their own, widely disseminated works, they were also instrumental in the broad dissemination of Chaucer’s works. Importantly, these activities were motivated not just by admiration but also by a politico-literary context in which Hoccleve and Lydgate, unlike Chaucer, were asked to produce works that spoke both for a prince and to a prince. Their invention of Chaucer’s literary authority cannot then be separated from their intervention into politics, and this conflation they also bequeathed to the English literary tradition, where it remained plainly visible in the works of their own successors, and where it persists, more obscurely, to the present.

This chapter investigates the effect of climate change (along with the host of other anthropogenic effects on the planet that now fall under the rubric of the Anthropocene) on the concept of extinction, particularly, human extinction. Whereas previous concepts of human extinction - from religious apocalyptic to Darwinian evolutionary discourses - were capable of imagining extinction as an event of grandeur and promise of something greater, extinction in the Anthropocene is figured as a moment of profound and abject loss, namely, the loss not just of humans but of particular configuration of capitalist comfort and consumerism. This chapter examines the history of this now dominant perception of extinction, via Enlightenment, Romantic and modernist thought.

This chapter outlines the emergence of climate fiction and its key modes. It pays particular attention to the extent to which climate fiction has worked within the established conventions of literary realism, meeting the many representational challenges mounted by climate change. While it considers the extent to which realism is able to render the abstract and intangible phenomenon of climate change visible, it argues that there is also a significant body of writing on the subject which turns to alternative forms and narrative strategies in the effort to represent climate change, and manages to overcome some of the limitations of realism. In other words, where climate fiction meets the challenges of representing climate change, it has the potential to provide a space in which to address the Anthropocene’s emotional, ethical, and practical concerns.