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Basic notes

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This is a really comprehensive and thorough summary of all the poems.

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The Destruction of Sennacherib - Wikipedia

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" The Destruction of Sennacherib" is a song by Lord Byron first published in 1815 in his Hebrew Melodies . It is based on an event from the campaign by Assyrian king Sennacherib to capture Jerusalem, as described in the Bible ( 2 Kings 18-19).

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He was a bit of a ladies' man and fought against the Ottoman Empire.

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George Gordon Byron, 6th Baron Byron, (22 January 1788 - 19 April 1824), known simply as Lord Byron, was a British peer, who was a poet and politician. He was one of the leading figures of the Romantic movement, and is regarded as one of the greatest British poets. He remains widely read and influential. Among his best-known works are the lengthy narrative poems and Childe Harold's Pilgrimage; many of his shorter lyrics in Hebrew Melodies also became popular.

He travelled extensively across Europe, especially in Italy, where he lived for seven years in the cities of Venice, Ravenna, and Pisa. During his stay in Italy he frequently visited his friend and fellow poet Percy Bysshe Shelley. Later in life Byron joined the Greek War of Independence fighting the Ottoman Empire and died of disease leading a campaign during that war, for which Greeks revere him as a national hero. He died in 1824 at the age of 36 from a fever contracted after the First and Second Siege of Missolonghi.

His only legitimate child, Ada Lovelace, is regarded as a foundational figure in the field of computer programming based on her notes for Charles Babbage's Analytical Engine. Byron's illegitimate children include Allegra Byron, who died in childhood, and possibly Elizabeth Medora Leigh.

George Gordon Byron was born on 22 January 1788, on Holles Street in London - his birthplace is now supposedly occupied by a branch of the department store John Lewis.

Byron was the only child of Captain John Byron (known as 'Jack') and his second wife Catherine Gordon, heiress of the Gight estate in Aberdeenshire, Scotland. Byron's paternal grandparents were Vice-Admiral John Byron and Sophia Trevanion. Having survived a shipwreck as a teenage midshipman, Vice Admiral John Byron set a new speed record for circumnavigating the globe. After he became embroiled in a tempestous voyage during the American Revolutionary War, John was nicknamed 'Foul-Weather Jack' Byron by the press.

Byron's father had previously been somewhat scandalously married to Amelia, Marchioness of Carmarthen, with whom he had been having an affair - the wedding took place just weeks after her divorce from her husband, and she was around eight months pregnant. The marriage was not a happy one, and their first two children - Sophia Georgina, and an unnamed boy - died in infancy. Amelia herself died in 1784 almost exactly a year after the birth of their third child, the poet's half-sister Augusta Mary. Though Amelia succumbed to a wasting illness, probably tuberculosis, the press reported that her heart had been broken out of remorse for leaving her husband. Much later, 19th-century sources blamed Jack's own "brutal and vicious" treatment of her.

Jack then married Catherine Gordon of Gight on 13 May 1785, by all accounts only for her fortune. To claim his second wife's estate in Scotland, Byron's father took the additional surname "Gordon", becoming "John Byron Gordon", and occasionally styled himself "John Byron Gordon of Gight". Byron's mother had to sell her land and title to pay her new husband's debts, and in the space of two years, the large estate, worth some £23,500, had been squandered, leaving the former heiress with an annual income in trust of only £150. In a move to avoid his creditors, Catherine accompanied her profligate husband to France in 1786, but returned to England at the end of 1787 to give birth to her son.

The boy was born on 22 January in lodgings at Holles Street in London, and christened at St Marylebone Parish Church as "George Gordon Byron". His father appears to have wished to call his son 'William', but as her husband remained absent, his mother named him after her own father George Gordon of Gight. (His grandfather was a descendant of James I of Scotland, and had committed suicide in 1779.)

Catherine moved back to Aberdeenshire in 1790, where Byron spent his childhood. His father soon joined them in their lodgings in Queen Street, but the couple quickly separated. Catherine regularly experienced mood swings and bouts of melancholy, which could be partly explained by her husband's continuingly borrowing money from her. As a result, she fell even further into debt to support his demands. It was one of these importunate loans that allowed him to travel to Valenciennes, France, where he died of a "long & suffering illness" - probably tuberculosis - in 1791.

When Byron's great-uncle, who was posthumously labelled the "wicked" Lord Byron, died on 21 May 1798, the 10-year-old boy became the sixth Baron Byron of Rochdale and inherited the ancestral home, Newstead Abbey, in Nottinghamshire. His mother proudly took him to England, but the Abbey was in an embarrassing state of disrepair and, rather than living there, she decided to lease it to Lord Grey de Ruthyn, among others, during Byron's adolescence.

Described as "a woman without judgment or self-command," Catherine either spoiled and indulged her son or vexed him with her capricious stubbornness. Her drinking disgusted him and he often mocked her for being short and corpulent, which made it difficult for her to catch him to discipline him. Byron had been born with a deformed right foot; his mother once retaliated and, in a fit of temper, referred to him as "a lame brat." However, Byron's biographer, Doris Langley-Moore, in her 1974 book, Accounts Rendered, paints a more sympathetic view of Mrs Byron, showing how she was a staunch supporter of her son and sacrificed her own precarious finances to keep him in luxury at Harrow and Cambridge. Langley-Moore questions 19th-century biographer John Galt's claim that she over-indulged in alcohol.

Upon the death of Byron's mother-in-law Judith Noel, the Hon. Lady Milbanke, in 1822, her will required that he change his surname to "Noel" so as to inherit half of her estate. He obtained a Royal Warrant, allowing him to "take and use the surname of Noel only" and to "subscribe the said surname of Noel before all titles of honour". From that point he signed himself "Noel Byron" (the usual signature of a peer being merely the peerage, in this case simply "Byron"). It is speculated that this was so that his initials would read "N.B.", mimicking those of his hero, Napoleon Bonaparte. Lady Byron eventually succeeded to the Barony of Wentworth, becoming "Lady Wentworth".

Byron received his early formal education at Aberdeen Grammar School, and in August 1799 entered the school of Dr. William Glennie, in Dulwich. Placed under the care of a Dr. Bailey, he was encouraged to exercise in moderation but could not restrain himself from "violent" bouts in an attempt to overcompensate for his deformed foot. His mother interfered with his studies, often withdrawing him from school, with the result that he lacked discipline and his classical studies were neglected.

In 1801, he was sent to Harrow, where he remained until July 1805. An undistinguished student and an unskilled cricketer, he did represent the school during the very first Eton v Harrow cricket match at Lord's in 1805.

His lack of moderation was not restricted to physical exercise. Byron fell in love with Mary Chaworth, whom he met while at school, and she was the reason he refused to return to Harrow in September 1803. His mother wrote, "He has no indisposition that I know of but love, desperate love, the worst of all maladies in my opinion. In short, the boy is distractedly in love with Miss Chaworth." In Byron's later memoirs, "Mary Chaworth is portrayed as the first object of his adult sexual feelings."

Byron finally returned in January 1804, to a more settled period which saw the formation of a circle of emotional involvements with other Harrow boys, which he recalled with great vividness: "My school friendships were with me passions (for I was always violent)." The most enduring of those was with John FitzGibbon, 2nd Earl of Clare-four years Byron's junior-whom he was to meet unexpectedly many years later in Italy (1821). His nostalgic poems about his Harrow friendships, Childish Recollections (1806), express a prescient "consciousness of sexual differences that may in the end make England untenable to him." Letters to Byron in the John Murray archive contain evidence[citation needed ] of a previously unremarked if short-lived romantic relationship with a younger boy at Harrow, John Thomas Claridge.

The following autumn, he went up to Trinity College, Cambridge, where he met and formed a close friendship with the younger John Edleston. About his "protégé" he wrote, "He has been my almost constant associate since October, 1805, when I entered Trinity College. His voice first attracted my attention, his countenance fixed it, and his manners attached me to him for ever." In his memory Byron composed Thyrza, a series of elegies. In later years, he described the affair as "a violent, though pure love and passion". This statement, however, needs to be read in the context of hardening public attitudes toward homosexuality in England and the severe sanctions (including public hanging) against convicted or even suspected offenders. The liaison, on the other hand, may well have been "pure" out of respect for Edleston's innocence, in contrast to the (probably) more sexually overt relations experienced at Harrow School. The poem "The Cornelian" was written about the cornelian that Byron received from Edleston.

Byron spent three years at Trinity College, engaging in sexual escapades, boxing, horse riding and gambling. Also while at Cambridge he formed lifelong friendships with men such as John Cam Hobhouse, who initiated him into the Cambridge Whig Club, which endorsed liberal politics, and Francis Hodgson, a Fellow at King's College, with whom he corresponded on literary and other matters until the end of his life.

While not at school or college, Byron dwelt at his mother's residence Burgage Manor in Southwell, Nottinghamshire. While there, he cultivated friendships with Elizabeth Bridget Pigot and her brother, John, with whom he staged two plays for the entertainment of the community. During this time, with the help of Elizabeth Pigot, who copied many of his rough drafts, he was encouraged to write his first volumes of poetry. Fugitive Pieces was printed by Ridge of Newark, which contained poems written when Byron was only 17. However, it was promptly recalled and burned on the advice of his friend, the Reverend J. T. Becher, on account of its more amorous verses, particularly the poem To Mary.

Hours of Idleness, which collected many of the previous poems, along with more recent compositions, was the culminating book. The savage, anonymous criticism this received (now known to be the work of Henry Peter Brougham) in the Edinburgh Review prompted his first major satire, English Bards and Scotch Reviewers (1809). It was put into the hands of his relation, R. C. Dallas, requesting him to "...get it published without his name." Alexander Dallas gave a large series of changes and alterations, as well as the reasoning for some of them. He also stated that Byron had originally intended to prefix an argument to this poem, and Dallas quoted it. Although the work was published anonymously, by April, R. C. Dallas wrote that "you are already pretty generally known to be the author." The work so upset some of his critics they challenged Byron to a duel; over time, in subsequent editions, it became a mark of prestige to be the target of Byron's pen.

After his return from travels he again entrusted R. C. Dallas as his literary agent to publish his poem Childe Harold's Pilgrimage, which Byron thought of little account. The first two cantos of Childe Harold's Pilgrimage were published in 1812 and were received with acclaim. In his own words, "I awoke one morning and found myself famous." He followed up his success with the poem's last two cantos, as well as four equally celebrated "Oriental Tales": , The Bride of Abydos, The Corsair, and . About the same time, he began his intimacy with his future biographer, Thomas Moore.

Byron racked up numerous debts as a young man, owing to what his mother termed a "reckless disregard for money". She lived at Newstead during this time, in fear of her son's creditors. He had planned to spend early 1808 cruising with his cousin, George Bettesworth, who was captain of the 32-gun frigate HMS Tartar. Bettesworth's death at the Battle of Alvøen in May 1808 made that impossible.

From 1809 to 1811, Byron went on the Grand Tour, then customary for a young nobleman. He travelled with Hobhouse for the first year and his entourage of servants included Byron's trustworthy valet, William Fletcher. Fletcher was often the butt of Hobhouse and Byron's humour. The Napoleonic Wars forced him to avoid most of Europe, and he instead turned to the Mediterranean. The journey provided the opportunity to flee creditors, as well as a former love, Mary Chaworth (the subject of his poem from this time, "To a Lady: On Being Asked My Reason for Quitting England in the Spring"). Letters to Byron from his friend Charles Skinner Matthews reveal that a key motive was also the hope of homosexual experience. Attraction to the Levant was probably also a reason; he had read about the Ottoman and Persian lands as a child, was attracted to Islam (especially Sufi mysticism), and later wrote, "With these countries, and events connected with them, all my really poetical feelings begin and end."

Byron began his trip in Portugal from where he wrote a letter to his friend Mr Hodgson in which he describes his mastery of the Portuguese language, consisting mainly of swearing and insults. Byron particularly enjoyed his stay in Sintra that is described in Childe Harold's Pilgrimage as "glorious Eden". From Lisbon he travelled overland to Seville, Jerez de la Frontera, Cádiz, and Gibraltar, and from there by sea on to Sardinia, Malta, and Greece.

While in Athens, Byron met 14-year-old Nicolo Giraud, with whom he became quite close and who taught him Italian. It has been suggested that the two had an intimate relationship involving a sexual affair. Byron sent Giraud to school at a monastery in Malta and bequeathed him a sizeable sum of £7,000 pounds sterling. The will, however, was later cancelled. "I am tired of pl & opt Cs, the last thing I could be tired of", Byron wrote to Hobhouse from Athens (an abbreviation of " coitum plenum et optabilem" - complete intercourse to one's heart's desire, from Petronius' ), which, as an earlier letter establishes, was their shared code for homosexual experience.

In 1810 in Athens, Byron wrote " Maid of Athens, ere we part" for a 12-year-old girl, Teresa Makri (1798-1875).

Byron and Hobhouse made their way to Smyrna, where they cadged a ride to Constantinople on HMS Salsette. While Salsette was anchored awaiting Ottoman permission to dock at the city, on 3 May 1810 Byron and Lieutenant Ekenhead, of Salsette's Marines, swam the Hellespont. Byron commemorated this feat in the second canto of . He returned to England from Malta in July 1811 aboard HMS Volage.

England 1811-1816

Byron became a celebrity with the publication of the first two cantos of Childe Harold's Pilgrimage (1812). "He rapidly became the most brilliant star in the dazzling world of Regency London. He was sought after at every society venue, elected to several exclusive clubs, and frequented the most fashionable London drawing-rooms." During this period in England he produced many works, including The Giaour, The Bride of Abydos (1813), , and The Siege of Corinth (1815). On the initiative of the composer Isaac Nathan, he produced in 1814-1815 the Hebrew Melodies (including what became some of his best-known lyrics, such as " She Walks in Beauty" and " The Destruction of Sennacherib"). Involved at first in an affair with Lady Caroline Lamb (who called him "mad, bad and dangerous to know") and with other lovers and also pressed by debt, he began to seek a suitable marriage, considering - amongst others - Annabella Millbanke. However, in 1813 he met for the first time in four years his half-sister, Augusta Leigh. Rumours of incest surrounded the pair; Augusta's daughter Medora (b. 1814) was suspected to have been Byron's. To escape from growing debts and rumours, Byron pressed his determination to marry Annabella, who was said to be the likely heiress of a rich uncle. They married on 2 January 1815, and their daughter, Ada, was born in December of that year. However, Byron's continuing obsession with Augusta (and his continuing sexual escapades with actresses such as Charlotte Mardyn and others) made their marital life a misery. Annabella considered Byron insane, and in January 1816 she left him, taking their daughter, and began proceedings for a legal separation. Their separation was made legal in a private settlement in March 1816. The scandal of the separation, the rumours about Augusta, and ever-increasing debts forced him to leave England in April 1816, never to return.

Life abroad (1816-1824)

After this break-up of his domestic life, Byron left England and never returned. (Despite his dying wishes, however, his body was returned for burial in England.) He journeyed through Belgium and continued up the Rhine river. In the summer of 1816 he settled at the Villa Diodati by Lake Geneva, Switzerland, with his personal physician, John William Polidori. There Byron befriended the poet Percy Bysshe Shelley and Shelley's future wife, Mary Godwin. He was also joined by Mary's stepsister, Claire Clairmont, with whom he had had an affair in London. Several times Byron went to see Germaine de Staël and her Coppet group, which turned out to be a valid intellectual and emotional support to Byron at the time.

Kept indoors at the Villa Diodati by the "incessant rain" of "that wet, ungenial summer" over three days in June, the five turned to reading fantastical stories, including Fantasmagoriana, and then devising their own tales. Mary Shelley produced what would become Frankenstein, or The Modern Prometheus, and Polidori produced The Vampyre, the progenitor of the Romantic vampire genre. The Vampyre was the inspiration for a fragmentary story of Byron's, " A Fragment".

Byron's story fragment was published as a postscript to ; he also wrote the third canto of Childe Harold.

Byron wintered in Venice, pausing his travels when he fell in love with Marianna Segati, in whose Venice house he was lodging, and who was soon replaced by 22-year-old Margarita Cogni; both women were married. Cogni could not read or write, and she left her husband to move into Byron's Venice house. Their fighting often caused Byron to spend the night in his gondola; when he asked her to leave the house, she threw herself into the Venetian canal.

In 1816, Byron visited San Lazzaro degli Armeni in Venice, where he acquainted himself with Armenian culture with the help of the monks belonging to the Mechitarist Order. With the help of Father Pascal Aucher (Harutiun Avkerian), he learned the Armenian language and attended many seminars about language and history. He co-authored Grammar English and Armenian in 1817, an English textbook written by Aucher and corrected by Byron, and A Grammar Armenian and English in 1819, a project he initiated of a grammar of Classical Armenian for English speakers, where he included quotations from classical and modern Armenian.

Byron later participated in the compilation of the English Armenian dictionary ( Barraran angleren yev hayeren, 1821) and wrote the preface, in which he explained Armenian oppression by the Turkish pashas and the Persian satraps and the Armenian struggle of liberation. His two main translations are the Epistle of Paul to the Corinthians, two chapters of Movses Khorenatsi's History of Armenia, and sections of Nerses of Lambron's Orations.

His fascination was so great that he even considered a replacement of the Cain story of the Bible with that of the legend of Armenian patriarch Haik. He may be credited with the birth of Armenology and its propagation. His profound lyricism and ideological courage has inspired many Armenian poets, the likes of Ghevond Alishan, Smbat Shahaziz, Hovhannes Tumanyan, Ruben Vorberian, and others.

In 1817, he journeyed to Rome. On returning to Venice, he wrote the fourth canto of Childe Harold. About the same time, he sold Newstead and published , , and The Deformed Transformed. The first five cantos of were written between 1818 and 1820. During this period he met the 18-year-old Countess Guiccioli, who found her first love in Byron, and asked her to elope with him.

Led by love for the local aristocratic, young, and newly married Teresa Guiccioli, Byron lived in Ravenna from 1819 to 1821. Here he continued Don Juan and wrote the Ravenna Diary and My Dictionary and Recollections. Around this time he received visits from Percy Bysshe Shelley, as well as from Thomas Moore, to whom he confided his autobiography or "life and adventures", which Moore, Hobhouse, and Byron's publisher, John Murray, burned in 1824, a month after Byron's death. Of Byron's lifestyle in Ravenna we know more from Shelley, who documented some of its more colourful aspects in a letter: "Lord Byron gets up at two. I get up, quite contrary to my usual custom ... at 12. After breakfast we sit talking till six. From six to eight we gallop through the pine forest which divide Ravenna from the sea; we then come home and dine, and sit up gossiping till six in the morning. I don't suppose this will kill me in a week or fortnight, but I shall not try it longer. Lord B.'s establishment consists, besides servants, of ten horses, eight enormous dogs, three monkeys, five cats, an eagle, a crow, and a falcon; and all these, except the horses, walk about the house, which every now and then resounds with their unarbitrated quarrels, as if they were the masters of it... . [P.S.] I find that my enumeration of the animals in this Circean Palace was defective ... . I have just met on the grand staircase five peacocks, two guinea hens, and an Egyptian crane. I wonder who all these animals were before they were changed into these shapes."

In 1821 Byron left Ravenna and went to live in the Tuscan city of Pisa, to which Teresa had also relocated. From 1821 to 1822, Byron finished Cantos 6-12 of Don Juan at Pisa, and in the same year he joined with Leigh Hunt and Shelley in starting a short-lived newspaper, The Liberal, in whose first number The Vision of Judgment appeared. For the first time since his arrival in Italy, Byron found himself tempted to give dinner parties; his guests included the Shelleys, Edward Ellerker Williams, Thomas Medwin, John Taaffe, and Edward John Trelawny; and "never", as Shelley said, "did he display himself to more advantage than on these occasions; being at once polite and cordial, full of social hilarity and the most perfect good humour; never diverging into ungraceful merriment, and yet keeping up the spirit of liveliness throughout the evening."

Shelley and Williams rented a house on the coast and had a schooner built. Byron decided to have his own yacht, and engaged Trelawny's friend, Captain Daniel Roberts, to design and construct the boat. Named the Bolivar, it was later sold to Charles John Gardiner, 1st Earl of Blessington, and Marguerite, Countess of Blessington, when Byron left for Greece in 1823.

Byron attended the funeral of Shelley, which was orchestrated by Trelawny after Williams and Shelley drowned in a boating accident on 8 July 1822. His last Italian home was Genoa. While living there he was accompanied by the Countess Guiccioli and the Blessingtons. Lady Blessington based much of the material in her book, Conversations with Lord Byron, on the time spent together there. This book became an important biographical text about Byron's life just prior to his death.

Byron was living in Genoa when, in 1823, while growing bored with his life there, he accepted overtures for his support from representatives of the movement for Greek independence from the Ottoman Empire. At first, Byron did not wish to leave his 22-year-old mistress, Countess Teresa Guiccioli, who had abandoned her husband to live with him; ultimately Guiccioli's father, Count Gamba, was allowed to leave his exile in the Romagna under the condition that his daughter return to him, without Byron. At the same time that the philhellene Edward Blaquiere was attempting to recruit him, Byron was confused as to what he was supposed to do in Greece, writing: "Blaquiere seemed to think that I might be of some use-even here;-though what he did not exactly specify". With the assistance of his banker and Captain Daniel Roberts, Byron chartered the brig Hercules to take him to Greece. When Byron left Genoa, it caused "passionate grief" from Guiccioli, who wept openly as he sailed away to Greece. The Hercules was forced to return to port shortly afterwards. When it set sail for the final time, Guiccioli had already left Genoa. On 16 July, Byron left Genoa, arriving at Kefalonia in the Ionian Islands on 4 August.

His voyage is covered in detail in Donald Prell's Sailing with Byron from Genoa to Cephalonia. Prell also wrote of a coincidence in Byron's chartering the Hercules. The vessel was launched only a few miles south of Seaham Hall, where in 1815 Byron married Annabella Milbanke. Between 1815 and 1823 the vessel was in service between England and Canada. Suddenly in 1823, the ship's Captain decided to sail to Genoa and offer the Hercules for charter. After taking Byron to Greece, the ship returned to England, never again to venture into the Mediterranean. The Hercules was aged 37 when, on 21 September 1852, she went aground near Hartlepool, only 25 miles south of Sunderland, where in 1815, her keel was laid; Byron's "keel was laid" nine months before his official birth date, 22 January 1788; therefore in ship-years, he was aged 37, when he died in Missolonghi.

Byron initially stayed on the island of Kefalonia, where he was besieged by agents of the rival Greek factions, all of whom wanted to recruit Byron to their own cause. The Ionian islands, of which Kefalonia is one, were under British rule until 1864. Byron spent £4,000 of his own money to refit the Greek fleet. When Byron travelled to the mainland of Greece on the night of 28 December 1823, Byron's ship was surprised by an Ottoman warship, which did not attack his ship as the Ottoman captain mistook Byron's boat for a fireship. To avoid the Ottoman Navy, which he encountered several times on his voyage, Byron was forced to take a roundabout route and only reached Missolonghi on 5 January 1824.

After arriving in Missolonghi, Byron joined forces with Alexandros Mavrokordatos, a Greek politician with military power. Byron moved to the second floor of a two-story house and was forced to spend much of his time dealing with unruly Souliotes who demanded that Byron pay them the back-pay owed to them by the Greek government. Byron gave the Souliotes some £6,000 pounds. Byron was supposed to lead an attack on the Ottoman fortress of Navpaktos, whose Albanian garrison were unhappy due to pay arrears and who offered to put up only token resistance if Byron was willing to bribe them into surrendering. However, Ottoman commander Yussuf Pasha executed the mutinous Albanian officers who were offering to surrender Navpaktos to Byron and arranged to have some of the pay arrears paid out to the rest of the garrison. Byron never led the attack on Navpaktos because the Souliotes kept demanding that Byron pay them more and more money before they would march; Byron grew tired of their blackmail and sent them all home on 15 February 1824. Byron wrote in a note to himself: "Having tried in vain at every expence-considerable trouble-and some danger to unite the Suliotes for the good of Greece-and their own-I have come to the following resolution-I will have nothing more to do with the Suliotes-they may go to the Turks or the devil...they may cut me into more pieces than they have dissensions among them, sooner than change my resolution". At the same time, Guiccioli's brother, Pietro Gamba, who had followed Byron to Greece, exasperated Byron with his incompetence as he consistently made expensive mistakes. For example, when asked to buy some cloth from Corfu, Gamba ordered the wrong cloth in excess, leading to the bill being 10 times higher than what Byron wanted. Byron wrote about his right-hand man: "Gamba-who is anything but lucky -had something to do with it-and as usual-the moment he had-matters went wrong".

To help raise money for the revolution, Byron sold his estate Rochdale Manor in England, which raised some £11,250 pound sterling; this led Byron to estimate that he now had some £20,000 pounds at his disposal, all of which he planned to spend on the Greek cause. In today's money Byron would have been a millionaire many times over, and the news that a fabulously wealthy British aristocrat known for his generosity in spending money had arrived in Greece made Byron the object of much solicitation in a desperately poor country like Greece. Byron wrote to his business agent in England, "I should not like to give the Greeks but a half helping hand", saying he would have wanted to spend his entire fortune on Greek freedom. Byron found himself besieged by various people, both Greek and foreign, who tried to persuade Byron to open up his pocketbook to support them. By the end of March 1824, the so-called "Byron brigade" of 30 philhellene officers and about 200 men had been formed, paid for entirely by Byron. Leadership of the Greek cause in the Roumeli region was divided between two rival leaders: a former Klepht (bandit), Odysseas Androutsos; and a wealthy Phanariot merchant, Alexandros Mavrokordatos. Byron used his prestige to attempt to persuade the two rival leaders to come together to focus on defeating the Ottomans. At same time, other leaders of the Greek factions like Petrobey Mavromichalis and Theodoros Kolokotronis wrote letters to Byron telling him to disregard all of the Roumeliot leaders and to come to their respective areas in the Peloponnese. This drove Byron to distraction; he complained that the Greeks were hopelessly disunited and spent more time feuding with each other than trying to win independence. Byron's friend Edward John Trelawny had aligned himself with Androutsos, who ruled Athens, and was now pressing for Byron to break with Mavrokordatos in favour of backing his rival Androutsos. Androutsos, having won over Trelawny to his cause, was now anxious to persuade Byron to put his wealth behind his claim to be the leader of Greece. Byron wrote with disgust about how one of the Greek captains, former Klepht Georgios Karaiskakis, attacked Missolonghi on 3 April 1824 with some 150 men supported by the Souliotes as he was unhappy with Mavrokordatos's leadership, leading to a brief bout of inter-Greek fighting before Karaiskakis was chased away by 6 April.

Byron adopted a nine-year-old Turkish Muslim girl called Hato whose parents had been killed by the Greeks, whom he ultimately sent to safety in Kefalonia, knowing well that religious hatred between the Orthodox Greeks and Muslim Turks was running high and that any Muslim in Greece, even a child, was in serious danger. Until 1934, most Turks did not have surnames, so Hato's lack of a surname was quite typical for a Turkish family at this time. During this time, Byron pursued his Greek page, Lukas Chalandritsanos, with whom he had fallen madly in love, but the affections went unrequited. Byron was infatuated with the teenage Chalandritsanos, whom he spoiled outrageously, spending some £600 (the equivalent to about £24,600 in today's money) to cater to his every whim over the course of six months and writing his last poems about his passion for the Greek boy, but Chalandritsanos was only interested in Byron's money. When the famous Danish sculptor Bertel Thorvaldsen heard about Byron's heroics in Greece, he voluntarily resculpted his earlier bust of Byron in Greek marble.

Mavrokordatos and Byron planned to attack the Turkish-held fortress of Lepanto, at the mouth of the Gulf of Corinth. Byron employed a fire-master to prepare artillery, and he took part of the rebel army under his own command, despite his lack of military experience. Before the expedition could sail, on 15 February 1824, he fell ill, and bloodletting weakened him further. He made a partial recovery, but in early April he caught a violent cold, which therapeutic bleeding, insisted on by his doctors, aggravated. This treatment, carried out with unsterilised medical instruments, may have caused him to develop sepsis. He contracted a violent fever and died in Missolonghi on 19 April.

His physician at the time, Julius van Millingen, son of Dutch-English archaeologist James Millingen, was unable to prevent his death. It has been said that if Byron had lived and had gone on to defeat the Ottomans, he might have been declared King of Greece. However, contemporary scholars have found such an outcome unlikely. The British historian David Brewer wrote that in one sense, Byron was a failure in Greece as he failed to persuade the rival Greek factions to unite, won no victories and was successful only in the humanitarian sphere, using his great wealth to help the victims of the war, Muslim and Christian, but this did not affect the outcome of the Greek war of independence at all.

Brewer went on to argue,

In another sense, though, Byron achieved everything he could have wished. His presence in Greece, and in particular his death there, drew to the Greek cause not just the attention of sympathetic nations, but their increasing active participation ... Despite the critics, Byron is primarily remembered with admiration as a poet of genius, with something approaching veneration as a symbol of high ideals, and with great affection as a man: for his courage and his ironic slant on life, for his generosity to the grandest of causes and to the humblest of individuals, for the constant interplay of judgment and sympathy. In Greece he is still revered as no other foreigner, and as very few Greeks are, and like a Homeric hero he is accorded an honorific standard epithet, megalos kai kalos, a great and good man.

Post mortem

Alfred Tennyson would later recall the shocked reaction in Britain when word was received of Byron's death. The Greeks mourned Lord Byron deeply, and he became a hero. The national poet of Greece, Dionysios Solomos, wrote a poem about the unexpected loss, named To the Death of Lord Byron. Βύρων, the Greek form of "Byron", continues in popularity as a masculine name in Greece, and a suburb of Athens is called Vyronas in his honour.

Byron's body was embalmed, but the Greeks wanted some part of their hero to stay with them. According to some sources, his heart remained at Missolonghi. His other remains were sent to England (accompanied by his faithful manservant, "Tita") for burial in Westminster Abbey, but the Abbey refused for reason of "questionable morality". Huge crowds viewed his coffin as he lay in state for two days in London. He is buried at the Church of St. Mary Magdalene in Hucknall, Nottinghamshire. A marble slab given by the King of Greece is laid directly above Byron's grave. His daughter, Ada Lovelace, was later buried beside him.

Byron's friends raised the sum of 1,000 pounds to commission a statue of the writer; Thorvaldsen offered to sculpt it for that amount. However, for ten years after the statue was completed in 1834, most British institutions turned it down, and it remained in storage. The statue was refused by the British Museum, St. Paul's Cathedral, Westminster Abbey and the National Gallery before Trinity College, Cambridge, finally placed the statue of Byron in its library.

In 1969, 145 years after Byron's death, a memorial to him was finally placed in Westminster Abbey. The memorial had been lobbied for since 1907: The New York Times wrote, "People are beginning to ask whether this ignoring of Byron is not a thing of which England should be ashamed ... a bust or a tablet might be put in the Poets' Corner and England be relieved of ingratitude toward one of her really great sons."

Robert Ripley had drawn a picture of Boatswain's grave with the caption "Lord Byron's dog has a magnificent tomb while Lord Byron himself has none". This came as a shock to the English, particularly schoolchildren, who, Ripley said, raised funds of their own accord to provide the poet with a suitable memorial.

Close to the centre of Athens, Greece, outside the National Garden, is a statue depicting Greece in the form of a woman crowning Byron. The statue is by the French sculptors Henri-Michel Chapu and Alexandre Falguière. Since 2008, the anniversary of Byron's death, 19 April, has been honoured in Greece as "Byron Day".

Upon his death, the barony passed to Byron's cousin George Anson Byron, a career naval officer.[citation needed ]

Byron described his first intense feelings at age eight for his distant cousin, Mary Duff:

My mother used always to rally me about this childish amour, and at last, many years after, when I was sixteen, she told me one day, 'O Byron, I have had a letter from Edinburgh, and your old sweetheart, Mary Duff, is married to Mr. C***.' And what was my answer? I really cannot explain or account for my feelings at that moment, but they nearly threw me into convulsions... How the deuce did all this occur so early? Where could it originate? I certainly had no sexual ideas for years afterwards; and yet my misery, my love for that girl were so violent, that I sometimes doubt if I have ever been really attached since. Be that as it may, hearing of her marriage several years after was like a thunder-stroke - it nearly choked me - to the horror of my mother and the astonishment and almost incredulity of every body. And it is a phenomenon in my existence (for I was not eight years old) which has puzzled, and will puzzle me to the latest hour of it; and lately, I know not why, the recollection (not the attachment) has recurred as forcibly as ever...But, the more I reflect, the more I am bewildered to assign any cause for this precocity of affection.

Byron also became attached to Margaret Parker, another distant cousin. While his recollection of his love for Mary Duff is that he was ignorant of adult sexuality during this time and was bewildered as to the source of the intensity of his feelings, he would later confess that:

My passions were developed very early - so early, that few would believe me - if I were to state the period - and the facts which accompanied it. Perhaps this was one of the reasons that caused the anticipated melancholy of my thoughts - having anticipated life.

This is the only reference Byron himself makes to the event, and he is ambiguous as to how old he was when it occurred. After his death, his lawyer wrote to a mutual friend telling him a "singular fact" about Byron's life which was "scarcely fit for narration". But he disclosed it nonetheless, thinking it might explain Byron's sexual "propensities":

When nine years old at his mother's house a Free Scotch girl [May, sometimes called Mary, Gray, one of his first caretakers] used to come to bed to him and play tricks with his person.

Gray later used this knowledge as a means of ensuring his silence if he were to be tempted to disclose the "low company" she kept during drinking binges. She was later dismissed, supposedly for beating Byron when he was 11.

A few years later, while he was still a child, Lord Grey De Ruthyn (unrelated to May Gray), a suitor of his mother's, also made sexual advances on him. Byron's personality has been characterised as exceptionally proud and sensitive, especially when it came to his deformity. His extreme reaction to seeing his mother flirting outrageously with Lord Grey De Ruthyn after the incident suggests this: he did not tell her of Grey's conduct toward him; he simply refused to speak to him again and ignored his mother's commands to be reconciled. Leslie A. Marchand, one of Byron's biographers, theorises that Lord Grey De Ruthyn's advances prompted Byron's later sexual liaisons with young men at Harrow and Cambridge.[failed verification ]

Scholars acknowledge a more or less important bisexual component in Byron's very complex sentimental and sexual life. Bernhard Jackson asserts that "Byron's sexual orientation has long been a difficult, not to say contentious, topic, and anyone who seeks to discuss it must to some degree speculate, since the evidence is nebulous, contradictory and scanty... it is not so simple to define Byron as homosexual or heterosexual: he seems rather to have been both, and either." Crompton states: "What was not understood in Byron's own century (except by a tiny circle of his associates) was that Byron was bisexual". Another biographer, Fiona MacCarthy, has posited that Byron's true sexual yearnings were for adolescent males. Byron used a code by which he communicated his homosexual Greek adventures to John Hobhouse in England: Bernhard Jackson recalls that "Byron's early code for sex with a boy" was "Plen(um). and optabil(em). -Coit(um)" Bullough summarizes:

Byron, was attached to Nicolo Giraud, a young French-Greek lad who had been a model for the painter Lusieri before Byron found him. Byron left him 7,000 pounds in his will. When Byron returned to Italy, he became involved with a number of boys in Venice but eventually settled on Loukas Chalandritsanos, age 15, who was with him when he was killed [] (Crompton, 1985).

In 1812, Byron embarked on a well-publicised affair with the married Lady Caroline Lamb that shocked the British public. She had spurned the attention of the poet on their first meeting, subsequently giving Byron what became his lasting epitaph when she famously described him as "mad, bad and dangerous to know". This did not prevent her from pursuing him.

Byron eventually broke off the relationship and moved swiftly on to others (such as that with Lady Oxford), but Lamb never entirely recovered, pursuing him even after he tired of her. She was emotionally disturbed and lost so much weight that Byron sarcastically commented to her mother-in-law, his friend Lady Melbourne, that he was "haunted by a skeleton". She began to call on him at home, sometimes dressed in disguise as a pageboy, at a time when such an act could ruin both of them socially. Once, during such a visit, she wrote on a book at his desk, "Remember me!" As a retort, Byron wrote a poem entitled Remember Thee! Remember Thee! which concludes with the line "Thou false to him, thou fiend to me".

As a child, Byron had seen little of his half-sister Augusta Leigh; in adulthood, he formed a close relationship with her that has been interpreted by some as incestuous, and by others as innocent. Augusta (who was married) gave birth on 15 April 1814 to her third daughter, Elizabeth Medora Leigh, rumoured by some to be Byron's.

Eventually Byron began to court Lady Caroline's cousin Anne Isabella Milbanke ("Annabella"), who refused his first proposal of marriage but later accepted him. Milbanke was a highly moral woman, intelligent and mathematically gifted; she was also an heiress. They married at Seaham Hall, County Durham, on 2 January 1815.

The marriage proved unhappy. They had a daughter, Augusta Ada. On 16 January 1816, Lady Byron left him, taking Ada with her. That same year (21 April), Byron signed the Deed of Separation. Rumours of marital violence, adultery with actresses, incest with Augusta Leigh, and sodomy were circulated, assisted by a jealous Lady Caroline. In a letter, Augusta quoted him as saying: "Even to have such a thing said is utter destruction and ruin to a man from which he can never recover." That same year Lady Caroline published her popular novel , in which Lord Byron was portrayed as the seedy title character.

Byron wrote a letter to John Hanson from Newstead Abbey, dated 17 January 1809, that includes "You will discharge my Cook, & Laundry Maid, the other two I shall retain to take care of the house, more especially as the youngest is pregnant (I need not tell you by whom) and I cannot have the girl on the parish." His reference to "The youngest" is understood to have been to a maid, Lucy, and the parenthesised remark to indicate himself as siring a son born that year. In 2010 part of a baptismal record was uncovered which apparently said: "September 24 George illegitimate son of Lucy Monk, illegitimate son of Baron Byron, of Newstead, Nottingham, Newstead Abbey."

Augusta Leigh's child, Elizabeth Medora Leigh, born 1814, was very likely fathered by Byron, who was Augusta's half-brother.

Byron had a child, The Hon. Augusta Ada Byron ("Ada", later Countess of Lovelace), in 1815, by his wife Annabella Byron, Lady Byron ( née Anne Isabella Milbanke, or "Annabella"), later Lady Wentworth. Ada Lovelace, notable in her own right, collaborated with Charles Babbage on the analytical engine, a predecessor to modern computers. She is recognised as one of the world's first computer programmers.

He also had an extramarital child in 1817, Clara Allegra Byron, with Claire Clairmont, stepsister of Mary Shelley and stepdaughter of William Godwin, writer of Political Justice and Caleb Williams. Allegra is not entitled to the style "The Hon." as is usually given to the daughter of barons, since she was born outside of his marriage. Born in Bath in 1817, Allegra lived with Byron for a few months in Venice; he refused to allow an Englishwoman caring for the girl to adopt her and objected to her being raised in the Shelleys' household. He wished for her to be brought up Catholic and not marry an Englishman, and he made arrangements for her to inherit 5,000 lira upon marriage or when she reached the age of 21, provided she did not marry a native of Britain. However, the girl died aged five of a fever in Bagnacavallo, Italy, while Byron was in Pisa; he was deeply upset by the news. He had Allegra's body sent back to England to be buried at his old school, Harrow, because Protestants could not be buried in consecrated ground in Catholic countries. At one time he himself had wanted to be buried at Harrow. Byron was indifferent towards Allegra's mother, Claire Clairmont.

Byron enjoyed adventure, especially relating to the sea.

The first recorded notable example of open water swimming took place on 3 May 1810 when Lord Byron swam from Europe to Asia across the Hellespont Strait. This is often seen as the birth of the sport and pastime, and to commemorate it, the event is recreated every year as an open water swimming event.

Whilst sailing from Genoa to Cephalonia in 1823, every day at noon, Byron and Trelawny, in calm weather, jumped overboard for a swim without fear of sharks, which were not unknown in those waters. Once, according to Trelawny, they let the geese and ducks loose and followed them and the dogs into the water, each with an arm in the ship Captain's new scarlet waistcoat, to the annoyance of the Captain and the amusement of the crew.

Byron had a great love of animals, most notably for a Newfoundland dog named Boatswain. When the animal contracted rabies, Byron nursed him, albeit unsuccessfully, without any thought or fear of becoming bitten and infected.

Although deep in debt at the time, Byron commissioned an impressive marble funerary monument for Boatswain at Newstead Abbey, larger than his own, and the only building work which he ever carried out on his estate. In his 1811 will, Byron requested that he be buried with him. The 26‐line poem " Epitaph to a Dog" has become one of his best-known works, but a draft of an 1830 letter by Hobhouse shows him to be the author, and that Byron decided to use Hobhouse's lengthy epitaph instead of his own, which read: "To mark a friend's remains these stones arise/I never knew but one - and here he lies."

Byron also kept a tame bear while he was a student at Trinity, out of resentment for rules forbidding pet dogs like his beloved Boatswain. There being no mention of bears in their statutes, the college authorities had no legal basis for complaining: Byron even suggested that he would apply for a college fellowship for the bear.

During his lifetime, in addition to numerous cats, dogs, and horses, Byron kept a fox, monkeys, an eagle, a crow, a falcon, peacocks, guinea hens, an Egyptian crane, a badger, geese, a heron, and a goat. Except for the horses, they all resided indoors at his homes in England, Switzerland, Italy, and Greece.[citation needed ]

I am such a strange mélange of good and evil that it would be difficult to describe me.

As a boy, Byron's character is described as a "mixture of affectionate sweetness and playfulness, by which it was impossible not to be attached", although he also exhibited "silent rages, moody sullenness and revenge" with a precocious bent for attachment and obsession.

From birth, Byron suffered from a deformity of his right foot. Although it has generally been referred to as a " club foot", some modern medical authors maintain that it was a consequence of infantile paralysis ( poliomyelitis), and others that it was a dysplasia, a failure of the bones to form properly. Whatever the cause, he was afflicted with a limp that caused him lifelong psychological and physical misery, aggravated by painful and pointless "medical treatment" in his childhood and the nagging suspicion that with proper care it might have been cured.

He was extremely self-conscious about this from a young age, nicknaming himself le diable boîteux (French for "the limping devil", after the nickname given to Asmodeus by Alain-René Lesage in his 1707 novel of the same name). Although he often wore specially-made shoes in an attempt to hide the deformed foot, he refused to wear any type of brace that might improve the limp.

Scottish novelist John Galt felt his oversensitivity to the "innocent fault in his foot was unmanly and excessive" because the limp was "not greatly conspicuous". He first met Byron on a voyage to Sardinia and did not realise he had any deficiency for several days, and still could not tell at first if the lameness was a temporary injury or not. At the time Galt met him he was an adult and had worked to develop "a mode of walking across a room by which it was scarcely at all perceptible". The motion of the ship at sea may also have helped to create a favourable first impression and hide any deficiencies in his gait, but Galt's biography is also described as being "rather well-meant than well-written", so Galt may be guilty of minimising a defect that was actually still noticeable.

Byron's adult height was 5 feet 8.5 inches (1.74 m), his weight fluctuating between 9.5 stone (133 lb; 60 kg) and 14 stone (200 lb; 89 kg). He was renowned for his personal beauty, which he enhanced by wearing curl-papers in his hair at night. He was athletic, being a competent boxer and horse-rider and an excellent swimmer. He attended pugilistic tuition at the Bond Street rooms of former prizefighting champion 'Gentleman' John Jackson, whom Byron called 'the Emperor of Pugilism', and recorded these sparring sessions in his letters and journals.

Byron and other writers, such as his friend Hobhouse, described his eating habits in detail. At the time he entered Cambridge, he went on a strict diet to control his weight. He also exercised a great deal, and at that time wore a great amount of clothes to cause himself to perspire. For most of his life he was a vegetarian and often lived for days on dry biscuits and white wine. Occasionally he would eat large helpings of meat and desserts, after which he would purge himself. Although he is described by Galt and others as having a predilection for "violent" exercise, Hobhouse suggests that the pain in his deformed foot made physical activity difficult and that his weight problem was the result.

Trelawny who observed Byron's eating habits noted that he lived on a diet of biscuits and soda-water for days at a time and then would eat a "horrid mess of cold potatoes, rice, fish, or greens, deluged in vinegar, and gobble it up like a famished dog."

Byron first took his seat in the House of Lords 13 March 1809 but left London on 11 June 1809 for the Continent. Byron's association with the Holland House Whigs provided him with a discourse of liberty rooted in the Glorious Revolution of 1688. A strong advocate of social reform, he received particular praise as one of the few Parliamentary defenders of the Luddites: specifically, he was against a death penalty for Luddite "frame breakers" in Nottinghamshire, who destroyed textile machines that were putting them out of work. His first speech before the Lords, on 27 February 1812, was loaded with sarcastic references to the "benefits" of automation, which he saw as producing inferior material as well as putting people out of work, and concluded the proposed law was only missing two things to be effective: "Twelve Butchers for a Jury and a Jeffries for a Judge!". Byron's speech was officially recorded and printed in Hansard. He said later that he "spoke very violent sentences with a sort of modest impudence" and thought he came across as "a bit theatrical". The full text of the speech, which he had previously written out, was presented to Dallas in manuscript form and he quotes it in his work.

Two months later, in conjunction with the other Whigs, Byron made another impassioned speech before the House of Lords in support of Catholic emancipation. Byron expressed opposition to the established religion because it was unfair to people of other faiths.

These experiences inspired Byron to write political poems such as Song for the Luddites (1816) and The Landlords' Interest, Canto XIV of The Age of Bronze. Examples of poems in which he attacked his political opponents includeWellington: The Best of the Cut-Throats (1819) and The Intellectual Eunuch Castlereagh (1818).

Byron wrote prolifically. In 1832 his publisher, John Murray, released the complete works in 14 duodecimo volumes, including a life by Thomas Moore. Subsequent editions were released in 17 volumes, first published a year later, in 1833. An extensive collection of his works, including early editions and annotated manuscripts, are held within the John Murray Archive at the National Library of Scotland in Edinburgh.

Byron's magnum opus, Don Juan, a poem spanning 17 cantos, ranks as one of the most important long poems published in England since John Milton's Paradise Lost. The poem, often called the epic of its time, has roots deep in literary tradition and, although regarded by early Victorians as somewhat shocking, equally involves itself with its own contemporary world at all levels - social, political, literary and ideological. In addition to its biting satire, the poem (especially in the early cantos) is funny.

Byron published the first two cantos anonymously in 1819 after disputes with his regular publisher over the shocking nature of the poetry. By this time, he had been a famous poet for seven years, and when he self-published the beginning cantos, they were well received in some quarters. It was then released volume by volume through his regular publishing house. By 1822, cautious acceptance by the public had turned to outrage, and Byron's publisher refused to continue to publish the works. In Canto III of Don Juan, Byron expresses his detestation for poets such as William Wordsworth and Samuel Taylor Coleridge. In letters to Francis Hodgson, Byron referred to Wordsworth as "Turdsworth".

Byron wrote Irish Avatar in connection with the trip of the King of the United Kingdom George IV to Ireland. Byron's official interpretation of this fact is contrasted with the indignation of British tyranny imbued with angry copyright. Byron's satire is directed against both despotism and lackey. In his satire, the poet is indignant at the anguish of those who crawled before George, as before the new "god". The author reminds the Irish that in the person of George IV they should see the British government, which took away all their freedoms. The lyrical hero calls on the Irish to fight against British tyranny and speaks of their love for those Irish who are fighting for the freedom of their country.

Byron was a bitter opponent of Lord Elgin's removal of the Parthenon marbles from Greece and "reacted with fury" when Elgin's agent gave him a tour of the Parthenon, during which he saw the spaces left by the missing friezes and metopes. He denounced Elgin's actions in his poem The Curse of Minerva and in Canto II (stanzas XI-XV) of Childe Harold's Pilgrimage.

Byron is considered to be the first modern-style celebrity. His image as the personification of the Byronic hero fascinated the public, and his wife Annabella coined the term "Byromania" to refer to the commotion surrounding him. His self-awareness and personal promotion are seen as a beginning to what would become the modern rock star; he would instruct artists painting portraits of him not to paint him with pen or book in hand, but as a "man of action." While Byron first welcomed fame, he later turned from it by going into voluntary exile from Britain.

Biographies were distorted by the burning of Byron's memoir in the offices of his publisher, John Murray, a month after his death and the suppression of details of Byron's bisexuality by subsequent heads of the firm (which held the richest Byron archive). As late as the 1950s, scholar Leslie Marchard was expressly forbidden by the Murray company to reveal details of Byron's same-sex passions.

The re-founding of the Byron Society in 1971 reflected the fascination that many people had with Byron and his work. This society became very active, publishing an annual journal. Thirty-six Byron Societies function throughout the world, and an International Conference takes place annually.

Byron exercised a marked influence on Continental literature and art, and his reputation as a poet is higher in many European countries than in Britain or America, although not as high as in his time, when he was widely thought to be the greatest poet in the world. Byron's writings also inspired many composers. Over forty operas have been based on his works, in addition to three operas about Byron himself (including Virgil Thomson's ). His poetry was set to music by many Romantic composers, including Beethoven, Schubert, Rossini, Mendelssohn, Schumann and Carl Loewe. Among his greatest admirers was Hector Berlioz, whose operas and reveal Byron's influence.

The figure of the Byronic hero pervades much of his work, and Byron himself is considered to epitomise many of the characteristics of this literary figure. The use of a Byronic hero by many authors and artists of the Romantic movement show Byron's influence during the 19th century and beyond, including the Brontë sisters. His philosophy was more durably influential in continental Europe than in England; Friedrich Nietzsche admired him, and the Byronic hero was echoed in Nietzsche's superman.

The Byronic hero presents an idealised, but flawed character whose attributes include: great talent; great passion; a distaste for society and social institutions; a lack of respect for rank and privilege (although possessing both); being thwarted in love by social constraint or death; rebellion; exile; an unsavory secret past; arrogance; overconfidence or lack of foresight; and, ultimately, a self-destructive manner. These types of characters have since become ubiquitous in literature and politics.

This article incorporates text from a publication now in the public domain: Cousin, John William (1910). A Short Biographical Dictionary of English Literature. London: J. M. Dent & Sons - via Wikisource.

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Volume I, 'In my hot youth', 1798-1810, (1973)

Volume II, 'Famous in my time', 1810-1812, (1973)

Volume III, 'Alas! the love of women', 1813-1814, (1974)

Volume IV, 'Wedlock's the devil', 1814-1815, (1975)

Volume V, 'So late into the night', 1816-1817, (1976)

Volume VI, 'The flesh is frail', 1818-1819, (1976)

Volume VII, 'Between two worlds', 1820, (1978)

Volume VIII, 'Born for opposition', 1821, (1978)

Volume IX, 'In the wind's eye', 1821-1822, (1978)

Volume X, 'A heart for every fate', 1822-1823, (1980)

Volume XI, 'For freedom's battle', 1823-1824, (1981)

Volume XII, 'The trouble of an index', index, (1982)

Lord Byron: Selected Letters and Journals, (1982)

McGann, Jerome: Byron and Romanticism. Cambridge: Cambridge University Press, 2002. ISBN 0-521-00722-4.

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Thiollet, Jean-Pierre: Carré d'Art: Barbey d'Aurevilly, lord Byron, Salvador Dalí, Jean-Edern Hallier, with texts by Anne-Élisabeth Blateau and François Roboth, Anagramme éditions, 2008. ISBN 978-2-35035-189-6.

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George Gordon Byron, 6th Baron Byron, (22 January 1788 - 19 April 1824), known simply as Lord Byron, was a British peer, who was a poet and politician. He was one of the leading figures of the Romantic movement, and is regarded as one of the greatest British poets.

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Wikipedia page on the poet.

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William Wordsworth (7 April 1770 - 23 April 1850) was an English Romantic poet who, with Samuel Taylor Coleridge, helped to launch the Romantic Age in English literature with their joint publication Lyrical Ballads (1798).

Wordsworth's magnum opus is generally considered to be The Prelude, a semi-autobiographical poem of his early years that he revised and expanded a number of times. It was posthumously titled and published by his wife in the year of his death, before which it was generally known as "the poem to Coleridge".

Wordsworth was Poet Laureate from 1843 until his death from pleurisy on 23 April 1850.

Family and education

The second of five children born to John Wordsworth and Ann Cookson, William Wordsworth was born on 7 April 1770 in what is now named Wordsworth House in Cockermouth, Cumberland, (now in Cumbria), part of the scenic region in northwestern England known as the Lake District. William's sister, the poet and diarist Dorothy Wordsworth, to whom he was close all his life, was born the following year, and the two were baptised together. They had three other siblings: Richard, the eldest, who became a lawyer; John, born after Dorothy, who went to sea and died in 1805 when the ship of which he was captain, the Earl of Abergavenny, was wrecked off the south coast of England; and Christopher, the youngest, who entered the Church and rose to be Master of Trinity College, Cambridge.

Wordsworth's father was a legal representative of James Lowther, 1st Earl of Lonsdale, and, through his connections, lived in a large mansion in the small town. He was frequently away from home on business, so the young William and his siblings had little involvement with him and remained distant from him until his death in 1783. However, he did encourage William in his reading, and in particular set him to commit large portions of verse to memory, including works by Milton, Shakespeare and Spenser which William would pore over in his father's library. William also spent time at his mother's parents' house in Penrith, Cumberland, where he was exposed to the moors, but did not get along with his grandparents or his uncle, who also lived there. His hostile interactions with them distressed him to the point of contemplating suicide.

Wordsworth was taught to read by his mother and attended, first, a tiny school of low quality in Cockermouth, then a school in Penrith for the children of upper-class families, where he was taught by Ann Birkett, who insisted on instilling in her students traditions that included pursuing both scholarly and local activities, especially the festivals around Easter, May Day and Shrove Tuesday. Wordsworth was taught both the Bible and the , but little else. It was at the school in Penrith that he met the Hutchinsons, including Mary, who later became his wife.

After the death of Wordsworth's mother, in 1778, his father sent him to Hawkshead Grammar School in Lancashire (now in Cumbria) and sent Dorothy to live with relatives in Yorkshire. She and William did not meet again for nine years.

Wordsworth made his debut as a writer in 1787 when he published a sonnet in The European Magazine. That same year he began attending St John's College, Cambridge. He received his BA degree in 1791. He returned to Hawkshead for the first two summers of his time at Cambridge, and often spent later holidays on walking tours, visiting places famous for the beauty of their landscape. In 1790 he went on a walking tour of Europe, during which he toured the Alps extensively, and visited nearby areas of France, Switzerland, and Italy.

Relationship with Annette Vallon

In November 1791, Wordsworth visited Revolutionary France and became enchanted with the Republican movement. He fell in love with a French woman, Annette Vallon, who, in 1792, gave birth to their daughter Caroline. Financial problems and Britain's tense relations with France forced him to return to England alone the following year. The circumstances of his return and his subsequent behaviour raised doubts as to his declared wish to marry Annette. However, he supported her and his daughter as best he could in later life. The Reign of Terror left Wordsworth thoroughly disillusioned with the French Revolution and the outbreak of armed hostilities between Britain and France prevented him from seeing Annette and his daughter for some years.

With the Peace of Amiens again allowing travel to France, in 1802 Wordsworth and his sister Dorothy visited Annette and Caroline in Calais. The purpose of the visit was to prepare Annette for the fact of his forthcoming marriage to Mary Hutchinson. Afterwards he wrote the sonnet " It is a beauteous evening, calm and free", recalling a seaside walk with the 9-year-old Caroline, whom he had never seen before that visit. Mary was anxious that Wordsworth should do more for Caroline. Upon Caroline's marriage, in 1816, Wordsworth settled £30 a year on her (equivalent to £2,400 in 2021), payments which continued until 1835, when they were replaced by a capital settlement.

First publication and Lyrical Ballads

Wordsworth in 1798, about the time he began The Prelude.[11]

The year 1793 saw the first publication of poems by Wordsworth, in the collections An Evening Walk and Descriptive Sketches. In 1795 he received a legacy of £900 from Raisley Calvert and became able to pursue a career as a poet.

It was also in 1795 that he met Samuel Taylor Coleridge in Somerset. The two poets quickly developed a close friendship. For two years from 1795, William and his sister Dorothy lived at Racedown House in Dorset-a property of the Pinney family-to the west of Pilsdon Pen. They walked in the area for about two hours every day, and the nearby hills consoled Dorothy as she pined for the fells of her native Lakeland. She wrote,

"We have hills which, seen from a distance almost take the character of mountains, some cultivated nearly to their summits, others in their wild state covered with furze and broom. These delight me the most as they remind me of our native wilds."

In 1797, the pair moved to Alfoxton House, Somerset, just a few miles away from Coleridge's home in Nether Stowey. Together Wordsworth and Coleridge (with insights from Dorothy) produced Lyrical Ballads (1798), an important work in the English Romantic movement. The volume gave neither Wordsworth's nor Coleridge's name as author. One of Wordsworth's most famous poems, " Tintern Abbey", was published in this collection, along with Coleridge's " The Rime of the Ancient Mariner". The second edition, published in 1800, had only Wordsworth listed as the author, and included a preface to the poems. It was augmented significantly in the next edition, published in 1802. In this preface, which some scholars consider a central work of Romantic literary theory, Wordsworth discusses what he sees as the elements of a new type of verse, one that is based on the ordinary language "really used by men" while avoiding the poetic diction of much 18th-century verse. Wordsworth also gives his famous definition of poetry as "the spontaneous overflow of powerful feelings: it takes its origin from emotion recollected in tranquility", and calls his own poems in the book "experimental". A fourth and final edition of Lyrical Ballads was published in 1805.

Between 1795 and 1797, Wordsworth wrote his only play, The Borderers, a verse tragedy set during the reign of King Henry III of England, when Englishmen in the North Country came into conflict with Scottish border reivers. He attempted to get the play staged in November 1797, but it was rejected by Thomas Harris, the manager of the Covent Garden Theatre, who proclaimed it "impossible that the play should succeed in the representation". The rebuff was not received lightly by Wordsworth and the play was not published until 1842, after substantial revision.

I travelled among unknown men

I travelled among unknown men,
In lands beyond the sea;
Nor, England! did I know till then
What love I bore to thee.

'T is past, that melancholy dream!
Nor will I quit thy shore
A second time, for still I seem
To love thee more and more.

Among thy mountains did I feel
The joy of my desire;
And she I cherished turned her wheel
Beside an English fire.

Thy mornings showed, thy nights concealed,
The bowers where Lucy played;
And thine too is the last green field
That Lucy's eyes surveyed.

Wordsworth, Dorothy, and Coleridge travelled to Germany in the autumn of 1798. While Coleridge was intellectually stimulated by the journey, its main effect on Wordsworth was to produce homesickness. During the harsh winter of 1798-99 Wordsworth lived with Dorothy in Goslar, and, despite extreme stress and loneliness, began work on the autobiographical piece that was later titled The Prelude. He wrote a number of other famous poems in Goslar, including " The Lucy poems". In the Autumn of 1799, Wordsworth and his sister returned to England and visited the Hutchinson family at Sockburn. When Coleridge arrived back in England he travelled to the North with their publisher Joseph Cottle to meet Wordsworth and undertake a proposed tour of the Lake District. This was the immediate cause of the brother and sister's settling at Dove Cottage in Grasmere in the Lake District, this time with another poet, Robert Southey, nearby. Wordsworth, Coleridge and Southey came to be known as the " Lake Poets". Throughout this period many of Wordsworth's poems revolved around themes of death, endurance, separation and grief.

Dove Cottage (Town End, Grasmere) - home of William and Dorothy Wordsworth, 1799-1808; home of Thomas De Quincey, 1809-1820

In 1802, Lowther's heir, William Lowther, 1st Earl of Lonsdale, paid the £4,000 owed to Wordsworth's father through Lowther's failure to pay his aide. It was this repayment that afforded Wordsworth the financial means to marry. On 4 October, following his visit with Dorothy to France to arrange matters with Annette, Wordsworth married his childhood friend Mary Hutchinson. Dorothy continued to live with the couple and grew close to Mary. The following year Mary gave birth to the first of five children, three of whom predeceased her and William:

Rev. John Wordsworth MA (18 June 1803 - 25 July 1875). Vicar of Brigham, Cumberland and Rector of Plumbland, Cumberland. Buried at Highgate Cemetery (west side). Married four times:

1. Isabella Curwen (died 1848) had six children: Jane Stanley, Henry, William, John, Charles and Edward.
Jane Stanley (1833-1912), who married the Rev. Bennet Sherard Kennedy (an illegitimate son of Robert Sherard, 6th Earl of Harborough) and their son Robert Harborough Sherard became first biographer to his friend, Oscar Wilde.

2. Helen Ross (died 1854). No children.

3. Mary Ann Dolan (died after 1858) had one daughter Dora.

4. Mary Gamble. No children.

Dora Wordsworth (16 August 1804 - 9 July 1847). Married Edward Quillinan in 1841.

Thomas Wordsworth (15 June 1806 - 1 December 1812).

Catherine Wordsworth (6 September 1808 - 4 June 1812).

William "Willy" Wordsworth (12 May 1810 - 1883). Married Fanny Graham and had four children: Mary Louisa, William, Reginald, Gordon

Autobiographical work and Poems, in Two Volumes

Wordsworth had for years been making plans to write a long philosophical poem in three parts, which he intended to call The Recluse. In 1798-99 he started an autobiographical poem, which he referred to as the " poem to Coleridge" and which he planned would serve as an appendix to a larger work called The Recluse. In 1804 he began expanding this autobiographical work, having decided to make it a prologue rather than an appendix. He completed this work, now generally referred to as the first version of The Prelude, in 1805, but refused to publish such a personal work until he had completed the whole of The Recluse. The death of his brother John, also in 1805, affected him strongly and may have influenced his decisions about these works.

Rydal Mount - home to Wordsworth 1813-1850. Hundreds of visitors came here to see him over the years

Wordsworth's philosophical allegiances as articulated in The Prelude and in such shorter works as " Lines written a few miles above Tintern Abbey" have been a source of critical debate. It was long supposed that Wordsworth relied chiefly on Coleridge for philosophical guidance, but more recently scholars have suggested that Wordsworth's ideas may have been formed years before he and Coleridge became friends in the mid-1790s. In particular, while he was in revolutionary Paris in 1792, the 22-year-old Wordsworth made the acquaintance of the mysterious traveller John "Walking" Stewart (1747-1822), who was nearing the end of his thirty years of wandering, on foot, from Madras, India, through Persia and Arabia, across Africa and Europe, and up through the fledgling United States. By the time of their association, Stewart had published an ambitious work of original materialist philosophy entitled The Apocalypse of Nature (London, 1791), to which many of Wordsworth's philosophical sentiments may well be indebted.

In 1807 Wordsworth published Poems, in Two Volumes, including " Ode: Intimations of Immortality from Recollections of Early Childhood". Up to this point, Wordsworth was known only for Lyrical Ballads, and he hoped that this new collection would cement his reputation. Its reception was lukewarm, however.

In 1810, Wordsworth and Coleridge were estranged over the latter's opium addiction, and in 1812, his son Thomas died at the age of 6, six months after the death of 3-year-old Catherine. The following year he received an appointment as Distributor of Stamps for Westmorland, and the stipend of £400 a year made him financially secure, albeit at the cost of political independence. In 1813, he and his family, including Dorothy, moved to Rydal Mount, Ambleside (between Grasmere and Rydal Water), where he spent the rest of his life.

The Prospectus

In 1814 Wordsworth published The Excursion as the second part of the three-part work The Recluse, even though he never completed the first part or the third part. He did, however, write a poetic Prospectus to The Recluse in which he laid out the structure and intention of the whole work. The Prospectus contains some of Wordsworth's most famous lines on the relation between the human mind and nature:

... my voice proclaims
How exquisitely the individual Mind
(And the progressive powers perhaps no less
Of the whole species) to the external World
Is fitted:-and how exquisitely, too-
Theme this but little heard of among Men,
The external World is fitted to the Mind;
And the creation (by no lower name
Can it be called) which they with blended might
Accomplish ...

Some modern critics suggest that there was a decline in his work beginning around the mid-1810s, perhaps because most of the concerns that characterised his early poems (loss, death, endurance, separation and abandonment) had been resolved in his writings and his life. By 1820, he was enjoying considerable success accompanying a reversal in the contemporary critical opinion of his earlier works.

The poet William Blake, who knew of Wordsworth's work, was struck by Wordsworth's boldness in centering his poetry on the human mind. In response to Wordsworth's poetic program that, "when we look / Into our Minds, into the Mind of Man- / My haunt, and the main region of my song" (The Excursion), William Blake wrote to his friend Henry Crabb Robinson that the passage ""caused him a bowel complaint which nearly killed him".

Following the death of his friend the painter William Green in 1823, Wordsworth also mended his relations with Coleridge. The two were fully reconciled by 1828, when they toured the Rhineland together. Dorothy suffered from a severe illness in 1829 that rendered her an invalid for the remainder of her life. Coleridge and Charles Lamb both died in 1834, their loss being a difficult blow to Wordsworth. The following year saw the passing of James Hogg. Despite the death of many contemporaries, the popularity of his poetry ensured a steady stream of young friends and admirers to replace those he lost.

Wordsworth's youthful political radicalism, unlike Coleridge's, never led him to rebel against his religious upbringing. He remarked in 1812 that he was willing to shed his blood for the established Church of England, reflected in his Ecclesiastical Sketches of 1822. This religious conservatism also colours The Excursion (1814), a long poem that became extremely popular during the nineteenth century. It features three central characters: the Wanderer, the Solitary, who has experienced the hopes and miseries of the French Revolution, and the Pastor, who dominates the last third of the poem.

Wordsworth's poetic philosophy

Behler has pointed out the fact that Wordsworth wanted to invoke the basic feeling that a human heart possesses and expresses. He had reversed the philosophical standpoint expressed by his friend S. T. Coleridge, of 'creating the characters in such an environment so that the public feels them belonging to the distant place and time'. And it is true that this philosophical realization by Wordsworth allowed him to choose the language and structural patterning of the poetry that a common man used every day. Kurland wrote that the conversational aspect of a language emerges through social necessity. Social necessity posits the theme of possessing the proper knowledge, interest and biases also among the speakers. William Wordsworth has used conversation in his poetry to let the poet 'I' merge into 'We'. The poem "Farewell" exposes the identical emotion that the poet and his sister nourish:

"We leave you here in solitude to dwell/ With these our latest gifts of tender thought;

Thou, like the morning, in thy saffron coat,/ Bright gowan, and marsh-marigold, farewell!" (L.19-22).

This kind of conversational tone persists all through the poetic journey of the poet, that positions him as a man in society who speaks to the purpose of communion with the very common mass of that society. Again; "Preface to Lyrical Ballads" [1] is the evidence where the poet expresses why he is writing and what he is writing and what purpose it will serve humanity.

Wordsworth remained a formidable presence in his later years. In 1837, the Scottish poet and playwright Joanna Baillie reflected on her long acquaintance with Wordsworth. "He looks like a man that one must not speak to unless one has some sensible thing to say. However he does occasionally converse cheerfully & well; and when one knows how benevolent & excellent he is, it disposes one to be very much pleased with him."

In 1838, Wordsworth received an honorary doctorate in Civil Law from the University of Durham and the following year he was awarded the same honorary degree by the University of Oxford, when John Keble praised him as the "poet of humanity", praise greatly appreciated by Wordsworth. (It has been argued that Wordsworth was a great influence on Keble's immensely popular book of devotional poetry, The Christian Year (1827).) In 1842, the government awarded him a Civil List pension of £300 a year.

Following the death of Robert Southey in 1843 Wordsworth became Poet Laureate. He initially refused the honour, saying that he was too old, but accepted when the Prime Minister, Robert Peel, assured him that "you shall have nothing required of you". Wordsworth thus became the only poet laureate to write no official verses. The sudden death of his daughter Dora in 1847 at age 42 was difficult for the aging poet to take and in his depression, he completely gave up writing new material.

Gravestone of William Wordsworth, Grasmere, Cumbria

William Wordsworth died at home at Rydal Mount from an aggravated case of pleurisy on 23 April 1850, and was buried at St Oswald's Church, Grasmere. His widow, Mary, published his lengthy autobiographical "Poem to Coleridge" as The Prelude several months after his death. Though it failed to interest people at the time, it has since come to be widely recognised as his masterpiece.[citation needed ]

Composer Alicia Van Buren (1860-1922) used text by Wordsworth for her song "In Early Spring".

Margaret Louisa Woods portrayed the young Wordsworth in her novel A Poet's Youth (1923).

Ken Russell's 1978 film William and Dorothy portrays the relationship between William and his sister Dorothy.

Wordsworth and Coleridge's friendship is examined by Julien Temple in his 2000 film Pandaemonium.

Wordsworth has appeared as a character in works of fiction, including:

Isaac Asimov's 1966 novelisation of the 1966 film Fantastic Voyage sees Dr. Peter Duval quoting Wordsworth's The Prelude as the miniaturised submarine sails through the cerebral fluid surrounding a human brain, comparing it to the "strange seas of thought".

Taylor Swift's 2020 album mentions Wordsworth in her bonus track " The Lakes", which is thought to be about the Lake District.

In April 2020, the Royal Mail issued a series of postage stamps to mark the 250th anniversary of the birth of Wordsworth. Ten 1st class stamps were issued, featuring Wordsworth and all the major British Romantic poets, including William Blake, John Keats, Lord Byron, Samuel Taylor Coleridge, Percy Bysshe Shelley and Walter Scott. Each stamp included an extract from one of their most popular and enduring works, with Wordsworth's " The Rainbow" selected for the poet.

Jeffrey Cox, William Wordsworth, Second-Generation Romantic: Contesting Poetry After Waterloo, 2021, ISBN 978-1108837613

Emma Mason, The Cambridge Introduction to William Wordsworth (Cambridge University Press, 2010)

Minto, William; Chisholm, Hugh (1911). "Wordsworth, William" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 28 (11th ed.). Cambridge University Press. pp. 826-831.

M. R. Tewari, One Interior Life-A Study of the Nature of Wordsworth's Poetic Experience (New Delhi: S. Chand & Company Ltd, 1983)

Report to Wordsworth, Written by Boey Kim Cheng, as a direct reference to his poems "Composed Upon Westminster Bridge" and "The World Is Too Much with Us"

Duncan Wu, "William Wordsworth," in Then & Now: Romantic-Era Poets in the Encyclopædia Britannica, 1910-1911, ed. G. Kim Blank (2023)

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William Wordsworth (7 April 1770 - 23 April 1850) was an English Romantic poet who, with Samuel Taylor Coleridge, helped to launch the Romantic Age in English literature with their joint publication Lyrical Ballads (1798). Wordsworth's magnum opus is generally considered to be The Prelude , a semi-autobiographical poem of his early years that he revised and expanded a number of times.

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Did you know she killed her own mother?

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Mary Ann Lamb (3 December 1764 - 20 May 1847) was an English writer. She is best known for the collaboration with her brother Charles on the collection Tales from Shakespeare. Mary suffered from mental illness, and in 1796 she stabbed her mother to death during a mental breakdown. She was confined to mental facilities for most of her remaining life. She and Charles presided over a literary circle in London that included the poets William Wordsworth and Samuel Taylor Coleridge, among others.

Mary Lamb was born in London on 3 December 1764, the third of seven children of John and Elizabeth Lamb. Her parents worked for Samuel Salt, a barrister in London, and the family lived above Salt in his home at 2 Crown Office Row in the Inner Temple. Only two of Mary's siblings survived: her older brother John Jr. and her younger brother Charles. Mary learned about literature and writers from her father's stories of the times he had seen Samuel Johnson, who lived nearby, and his visitors. Mary remembered seeing, at the age of five, the writer Oliver Goldsmith in the street, and she also witnessed David Garrick's acting. Her father may have taken her with him on his trips to the Pope's Head book shop nearby.

Samuel Salt died in 1792, and the Lambs had to move out of their lodgings soon after (see tied accommodation). John Lamb continued to work in his old position in the Great Hall of the Inner Temple, where he had waited on Salt, but his wages were not sufficient to keep the lodgings that had been provided without cost by Salt. Samuel Salt left £600 to the Lambs, along with small annuities. They moved to a home in Little Queen Street, near High Holborn. Around this time, John Lamb had a stroke, losing most of the use of his left hand. John was allowed to continue receiving his salary while another man stood in for him in the Inner Temple, performing his duties. This arrangement lasted until John's death in 1799.

In the early 1790s, Elizabeth Lamb began to experience debilitating pain, possibly from arthritis, which ended up crippling her. Mary, the only other person at home during the day, took responsibility for her mother's care. By 1796, Elizabeth was completely helpless and dependent on Mary. John's sister Sarah Lamb also lived with the family, and her care was spread between Charles and Mary. In 1795 Charles had a mental breakdown, and spent the end of 1795 to the beginning of 1796 in a private mental facility. During this time, Mary worked as a seamstress, along with a little girl who served as her apprentice. The responsibilities and expectations placed on Mary began to be a serious burden for her toward the end of 1796. Her father had become senile, her mother required constant care, and her brother John had had an accident, and had moved back in with the family, so that he too could be cared for by her. Mary may also have had difficulties in training her young apprentice. The situation began to affect her mental stability.

On 22 September 1796, while preparing dinner, Mary became angry with her apprentice, roughly shoving the little girl out of her way and pushing her into another room. Elizabeth began shouting at her for this. Mary suffered a mental break-down as her mother continued shouting at her. She took the kitchen knife she had been holding, unsheathed it, and approached her mother, who was sitting down. She then fatally stabbed her mother in the chest, in full view of John and Sarah Lamb who were standing nearby. Charles ran into the house soon after the murder and took the knife out of Mary's hand.

Later in the evening Mary was confined in a local mental facility called Fisher House, in Islington, a place found for her by Charles through a doctor friend of his. Charles took over responsibility for Mary after refusing his brother John's suggestion that they have her committed to a public facility. A few days later, the murder was reported in the newspapers. The coroner had returned a verdict of lunacy. A month after the murder, while still at Fisher House, Mary told Charles she had come to terms with her guilt over the murder, and felt that she had for the most part been a good and faithful daughter.

Six months after the murder, Charles removed Mary from Fisher House and brought her to live in a house in the village of Hackney, not far from London. Charles spent his Sundays and holidays with Mary, leaving her in the care of his landlords for the rest of the time. Mary continued to work as a seamstress, and subscribed to the local lending libraries, as she was a voracious reader throughout her life. Charles's poem "Written on Christmas Day, 1797" demonstrated his feelings toward his sister, to whom he had made a lifelong commitment. On 13 April 1799 John Lamb died. Sarah Lamb had died in 1797, and with John's death, Charles was able to bring Mary back to London to live with him. They both decided that they would remain unmarried and live together for the rest of their lives, in a state described by Charles as "a sort of double singleness".

In 1800, after the death of their housekeeper, Mary had to be confined again for a month. Through the rest of her life, Mary would occasionally spend time in mental facilities when she or Charles felt that her mental derangement was returning. Over time, Mary and Charles rebuilt the very close and loving relationship they had had before their mother's death. In his essay "Mackery End" Charles wrote that "We are both of us inclined to be a little too positive...But where we have differed upon moral points; upon something proper to be done, or let alone; whatever heat of opposition, or steadiness of conviction, I set out with, I am sure always, in the long run, to be brought over to her way of thinking." Her sense of humour was so little developed, as compared with her brother's, that he described a play on words she made at the age of 50 as being her first joke.

In 1801, the Lambs formed a literary and social circle that included minor artists and writers, and occasional visits from Charles's friends Samuel Taylor Coleridge and William Wordsworth. At this time, Mary also met two of the best female friends of her life, Sarah Stoddart and Dorothy Wordsworth. Charles began drinking heavily around this time, a problem that followed him until his death. Mary patiently watched over Charles when he was drunk, just as he had always watched over her.

In 1806, William Godwin ( Mary Wollstonecraft's widower) and his second wife Mary Jane Godwin (mother of Claire Clairmont), who had become close with the Lambs through their shared literary work of the past few years, asked Mary to write something for their Juvenile Library. This was the beginning of Charles and Mary's collaboration on Tales from Shakespeare. During the writing of the Tales, Mary realised that she could make a living writing these types of works for children. The finished collection of Tales was published in 1807, with a second edition coming out in 1809. Artists who made illustrations for the Tales included William Mulready and the poet William Blake. In 1808 the Lambs developed a closer friendship with an earlier acquaintance, William Hazlitt, who had recently married Mary's friend Sarah Stoddart, sister of the journalist John Stoddart.

Mary began writing her collection of tales Mrs. Leicester's School in 1808, publishing it at the end of the year, though the original title page stated the date as 1809. According to Charles, the work was mostly Mary's with only a small collaborative effort by him. The book had gone through nine editions by 1825. In 1810 Charles and Mary published another collaboration, Poems for Children. Their writing brought them financial security and vaulted them solidly into the middle class. Mary had difficulties adjusting to middle-class life, as she had to hire and govern servants though she was used to doing household work herself.

In December 1814 Mary wrote an article entitled "On Needle-work", published in the New British Lady's Magazine the following year under the pseudonym Sempronia. The article argued that sewing should be made a recognised profession to give independence to women whose only skill and way of making a living was sewing, which at the time was something they were mostly obliged to do as part of their household duties. Mary had a relapse of her mental illness soon after publication of the article. In 1820 Charles began writing of the Essays of Elia, in some of which he described her under the name of Bridget Elia. At this time his and Mary's literary gatherings grew in importance, with new members joining the circle including Thomas Noon Talfourd and Bryan Procter.

In 1820 they met a young girl named Emma Isola, who may have been introduced to them by William Wordsworth. Emma stayed with the Lambs several times over the next few years. After her father's death in 1823, when she was 14, Emma was adopted by the Lambs. She spent five happy years with them until finding a position as a governess. During the time that the three lived together, the Lambs moved to a country house. In 1825, Charles resigned from his position at the East India House. In the later 1820s Mary's mental illness progressed, her periods of dementia lasting longer and becoming deeper, while new symptoms of depression and detachment appeared. Charles's health became more infirm as well through these years.

In 1833 Mary moved to a house for mentally ill people in Edmonton, Middlesex; Charles soon followed. Charles never lost his love and devotion for his sister, even as her illness continued to worsen. "I could be nowhere happier than under the same roof as her," he said in 1834. The death of Coleridge in July 1834 was a great blow to Charles. Charles died on 27 December 1834. According to family friend Henry Crabb Robinson, Mary was "quite insane" at this time and unable to fully feel grief at the death of her brother, though she recovered so far as to be able to persuade Wordsworth to write lines for her brother's memorial stone.

Mary lived on at Edmonton until 1842 when she moved with her nurses to a house in London. She exchanged visits with friends when her mind was strong enough, but her hearing deteriorated in the mid-1840s, making it difficult for her to communicate with others. She died on 20 May 1847, and was buried next to her brother in the Edmonton Churchyard in Middlesex.

At the time of her death, few people outside of hers and her brother's immediate circle of friends knew about either her mental problems or the circumstances of her mother's death. Their friend Talfourd soon published a memoir of the Lambs carefully and respectfully giving details of Mary's mental condition, while praising her as a friend and writer. One intention of Talfourd's was to boost the reputation of Charles by showing how much he had done for his beloved sister. He said that Mary was "remarkable for the sweetness of her disposition, the clearness of her understanding, and the gentle wisdom of all her acts and words", and that "To a friend in any difficulty she was the most comfortable of advisers, the wisest of consolers." Hazlitt called her the one thoroughly reasonable woman he had ever met. She was, in fact, a favourite among Charles's literary friends. Nevertheless, periodicals of the time, such as the British Quarterly Review, did not write about her with the same kindness and respect.

Subsequently, Charles and Mary Lamb's story was explored by Dorothy Parker and Ross Evans in their 1949 play The Coast of Illyria. Mary was depicted as the central character in The Lambs of London (2004), a novel by Peter Ackroyd. She is also the subject of a 2004 biographical study by British writer Kathy Watson, The Devil Kissed Her, and a 2005 biography by Susan Tyler Hitchcock, Mad Mary Lamb: Lunacy And Murder In Literary London. She appears in the first chapter of Lisa Appignanesi's book on women and mental illness, Mad, Bad, & Sad. The Lambs appear in one episode of Sue Limb's radio comedy The Wordsmiths at Gorsemere, a pastiche of the poet William Wordsworth and his circle at Grasmere.

An essay on Charles and Mary Lamb, entitled "The Unfuzzy Lamb," appeared in Anne Fadiman's book, At Large and at Small: Familiar Essays (2007).

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Mary Ann Lamb (3 December 1764 - 20 May 1847) was an English writer. She is best known for the collaboration with her brother Charles on the collection Tales from Shakespeare . Mary suffered from mental illness, and in 1796 she stabbed her mother to death during a mental breakdown.

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Wikipedia article on William Blake

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William Blake (28 November 1757 - 12 August 1827) was an English poet, painter, and printmaker. Largely unrecognised during his life, Blake is now considered a seminal figure in the history of the poetry and visual art of the Romantic Age. What he called his " prophetic works" were said by 20th-century critic Northrop Frye to form "what is in proportion to its merits the least read body of poetry in the English language". His visual artistry led 21st-century critic Jonathan Jones to proclaim him "far and away the greatest artist Britain has ever produced". In 2002, Blake was placed at number 38 in the BBC's poll of the 100 Greatest Britons. While he lived in London his entire life, except for three years spent in Felpham, he produced a diverse and symbolically rich collection of works, which embraced the imagination as "the body of God" or "human existence itself".

Although Blake was considered mad by contemporaries for his idiosyncratic views, he 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 the Romantic movement and as "Pre-Romantic". In fact, he has been said to be "a key early proponent of both Romanticism and Nationalism". A committed Christian who was hostile to the Church of England (indeed, to almost all forms of organised religion), Blake was influenced by the ideals and ambitions of the French and American revolutions. Though later he rejected many of these political beliefs, he maintained an amiable relationship with the political activist Thomas Paine; he was also influenced by thinkers such as Emanuel Swedenborg. Despite these known influences, the singularity of Blake's work makes him difficult to classify. The 19th-century scholar William Michael Rossetti characterised him as a "glorious luminary", and "a man not forestalled by predecessors, nor to be classed with contemporaries, nor to be replaced by known or readily surmisable successors".

William Blake was born on 28 November 1757 at 28 Broad Street (now Broadwick St.) in Soho, London. He was the third of seven children, two of whom died in infancy. Blake's father, James, was a hosier, who had come to London from Ireland. He 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 Blake ( née Wright). Even though the Blakes were English Dissenters, William was baptised on 11 December at St James's Church, Piccadilly, London. The Bible was an early and profound influence on Blake, and remained 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 preferred to actual drawing. Within these drawings Blake found his first exposure to classical forms through the work of Raphael, Michelangelo, Maarten van Heemskerck and Albrecht Dürer. The number of prints and bound books that James and Catherine were able to purchase for young William suggests that the Blakes enjoyed, at least for a time, a comfortable wealth. When William was ten years old, his parents knew enough of his headstrong temperament that he was not sent to school but instead enrolled in drawing classes at Henry Pars' drawing school in the Strand. He read avidly on subjects of his own choosing. During this period, Blake made explorations into poetry; his early work displays knowledge of Ben Jonson, Edmund Spenser, and the Psalms.

On 4 August 1772, Blake was apprenticed to engraver James Basire of Great Queen Street, at the sum of £52.10, for a term of seven years. At the end of the term, aged 21, he became a professional engraver. No record survives of any serious disagreement or conflict between the two during the period of Blake's apprenticeship, but Peter Ackroyd's biography notes that Blake later added Basire's name to a list of artistic adversaries - and then crossed it out. This aside, Basire's style of line-engraving was of a kind held at the time to be old-fashioned compared to the flashier stipple or mezzotint styles. It has been speculated that 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". This close study of the Gothic (which he saw as the "living form") left clear traces in his style. In the long afternoons Blake spent sketching in the Abbey, he was occasionally interrupted by boys from Westminster School, who were allowed in the Abbey. They teased him and one tormented him so much that Blake knocked the boy off a scaffold to the ground, "upon which he fell with terrific Violence". After Blake complained to the Dean, the schoolboys' privilege was withdrawn. Blake claimed that he experienced visions in the Abbey. He saw Christ with his Apostles and a great procession of monks and priests, and heard their chant.

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". 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." Certainly Blake was not averse to exhibiting at the Royal Academy, submitting works on six occasions between 1780 and 1808.

Blake became a friend of 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.

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. The mob 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 the attack. The riots, in response to a parliamentary bill revoking sanctions against Roman Catholicism, became known as the Gordon Riots and provoked a flurry of legislation from the government of George III, and the creation of the first police force.

In 1781 Blake met Catherine Boucher when he 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 be viewed at the church, where a commemorative stained-glass window was installed between 1976 and 1982.

Later, in addition to teaching Catherine to read and write, Blake trained her as an engraver. Throughout his life she proved a valuable aid, helping to print his illuminated works and maintaining his spirits throughout numerous misfortunes.

Around 1783, Blake's first collection of poems, Poetical Sketches, was printed.

In 1784, after his father's death, Blake and former fellow apprentice James Parker opened a print shop. They began working with radical publisher Joseph Johnson. Johnson's house was a meeting-place for some leading English intellectual dissidents of the time: theologian and scientist Joseph Priestley; philosopher Richard Price; artist John Henry Fuseli; early feminist Mary Wollstonecraft; and English-American revolutionary Thomas Paine. Along with William Wordsworth and William Godwin, Blake had great hopes for the French 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. That same year, Blake composed his unfinished manuscript An Island in the Moon (1784).

Blake illustrated Original Stories from Real Life (2nd edition, 1791) by Mary Wollstonecraft. Although they seem to have shared some views on sexual equality and the institution of marriage, no evidence is known that would prove that they had met. In Visions of the Daughters of Albion (1793), Blake condemned the cruel absurdity of enforced chastity and marriage without love and defended the right of women to complete self-fulfillment.

From 1790 to 1800, William Blake lived in North Lambeth, London, at 13 Hercules Buildings, Hercules Road. The property was demolished in 1918, but the site is now marked with a plaque. A series of 70 mosaics commemorates Blake in the nearby railway tunnels of Waterloo Station. The mosaics largely reproduce illustrations from Blake's illuminated books, The Songs of Innocence and of Experience, The Marriage of Heaven and Hell, and the prophetic books.

In 1788, aged 31, Blake experimented with relief etching, a method he used to produce most of his books, paintings, pamphlets and poems. The process is also referred to as illuminated printing, and the finished 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 usual 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 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 were hand-coloured in watercolours and stitched together to form a volume. Blake used illuminated printing for most of his well-known works, including Songs of Innocence and of Experience, The Book of Thel, The Marriage of Heaven and Hell and .

Although Blake has become better known 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 incised an image into the copper plate, 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 became an immensely important activity by the end of the 18th century.

Europe Supported by Africa and America is an engraving by Blake held in the collection of the University of Arizona Museum of Art. The engraving was for a book written by Blake's friend John Gabriel Stedman called The Narrative of a Five Years Expedition against the Revolted Negroes of Surinam (1796). It depicts three attractive women embracing one another. Black Africa and White Europe hold hands in a gesture of equality, as the barren earth blooms beneath their feet. Europe wears a string of pearls, while her sisters Africa and America are depicted wearing slave bracelets. Some scholars have speculated that the bracelets represent the "historical fact" of slavery in Africa and the Americas while the handclasp refer to Stedman's "ardent wish": "we only differ in color, but are certainly all created by the same Hand." Others have said it "expresses the climate of opinion in which the questions of color and slavery were, at that time, being considered, and which Blake's writings reflect".

Blake employed intaglio engraving in his own work, such as for his Illustrations of the Book of Job, completed just before his death. Most critical work has concentrated on Blake's relief etching as a technique because it is the most innovative aspect of his art, but a 2009 study drew attention to Blake's surviving plates, including those for the Book of Job: they 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 from 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.

Blake's marriage to Catherine was close and devoted until his death. Blake taught Catherine to write, and she helped him colour his printed poems. Gilchrist refers to "stormy times" in the early years of the marriage. 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, but other scholars have dismissed these theories as conjecture. In his Dictionary, Samuel Foster Damon suggests that Catherine may have had a stillborn daughter for which The Book of Thel is an elegy. That is how he rationalizes the Book's unusual ending, but notes that he is speculating.

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 (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 began to resent his new patron, believing 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, John Schofield. Blake was charged not only with assault, but with uttering seditious and treasonable expressions against the king. Schofield claimed that Blake had exclaimed "Damn the king. The soldiers are all slaves." Blake was cleared in the Chichester assizes of the charges. According to a report in the Sussex county paper, "[T]he invented character of [the evidence] was ... so obvious that an acquittal resulted". Schofield was later depicted wearing "mind forged manacles" in an illustration to Jerusalem The Emanation of the Giant Albion.

Blake returned to London in 1804 and began to write and illustrate (1804-20), 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 Blake was too eccentric to produce a popular work, Cromek promptly commissioned Blake's friend Thomas Stothard to execute the concept. When Blake learned he had been cheated, he broke off contact with Stothard. He set up an independent exhibition in his brother's haberdashery shop at 27 Broad Street in Soho. 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 called a "brilliant analysis" of Chaucer and is regularly anthologised as a classic of Chaucer criticism. It also contained detailed explanations of his other paintings. The exhibition was very poorly attended, selling none of the temperas or watercolours. Its only review, in The Examiner, was hostile.

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

In 1818, he was introduced by George Cumberland's son to a young artist named John Linnell. A blue plaque commemorates Blake and Linnell at Old Wyldes' at North End, Hampstead. Through Linnell he met Samuel Palmer, who belonged to a group of artists who called themselves the Shoreham Ancients. The group shared Blake's rejection of modern trends and his belief in a spiritual and artistic New Age. Aged 65, Blake began work on illustrations for the , 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.

In later 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.

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

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 be obscured. Some indicators bolster the impression that Blake's illustrations in their totality would 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 be near death, Blake's central preoccupation was his feverish work on the illustrations to Dante's ; he is said to have spent one of the last shillings he possessed on a pencil to continue sketching.

Blake's last years were spent at Fountain Court off the Strand (the property was demolished in the 1880s, when the Savoy Hotel was built). On the day of his death (12 August 1827), 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. 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 house, present at his expiration, said, "I have been at the death, not of a man, but of a blessed angel."

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.

Catherine paid for Blake's funeral with money lent to her by Linnell. Blake's body was buried in a plot shared with others, five days after his death - on the eve of his 45th wedding anniversary - at the Dissenter's burial ground in Bunhill Fields, in what is today the London Borough of Islington. His parents' bodies were buried in the same graveyard. 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. She believed she was regularly visited by Blake's spirit. She continued selling his illuminated works and paintings, but entertained no business transaction without first "consulting Mr. Blake". On the day of her 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".

On her death, longtime acquaintance Frederick Tatham took possession of Blake's works and continued selling them. Tatham later joined the fundamentalist Irvingite church and under the influence of conservative members of that church burned manuscripts that he deemed heretical. The exact number of destroyed manuscripts is unknown, but shortly before his death Blake told a friend he had written "twenty tragedies as long as ", none of which survive. Another acquaintance, William Michael Rossetti, also burned works by Blake that he considered lacking in quality, and John Linnell erased sexual imagery from a number of Blake's drawings. At the same time, some works not intended for publication were preserved by friends, such as his notebook and An Island in the Moon.

Blake's grave is commemorated by two stones. The first was a stone that reads "Near by lie the remains of the poet-painter William Blake 1757-1827 and his wife Catherine Sophia 1762-1831". The memorial stone is situated approximately 20 metres (66 ft) away from the actual grave, which was not marked until 12 August 2018. For years since 1965, the exact location of William Blake's grave had been lost and forgotten. The area had been damaged in the Second World War; gravestones were removed and a garden was created. The memorial stone, indicating that the burial sites are "nearby", was listed as a Grade II listed structure in 2011. A Portuguese couple, Carol and Luís Garrido, rediscovered the exact burial location after 14 years of investigatory work, and the Blake Society organised a permanent memorial slab, which was unveiled at a public ceremony at the site on 12 August 2018. The new stone is inscribed "Here lies William Blake 1757-1827 Poet Artist Prophet" above a verse from his poem Jerusalem.

The Blake Prize for Religious Art was established in his honour in Australia in 1949. In 1957 a memorial to Blake and his wife was erected in Westminster Abbey. Another memorial lies in St James's Church, Piccadilly, where he was baptised.

At the time of Blake's death, he had sold fewer than 30 copies of Songs of Innocence and of Experience.

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 major study Blake: Prophet Against Empire: A Poet's Interpretation of the History of His Own Times (1954). Blake was concerned about senseless wars 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 Blake was disillusioned with the political outcomes of the conflicts, believing they had simply replaced monarchy with irresponsible mercantilism. Erdman also notes Blake was deeply opposed to slavery and believes some of his poems, read primarily as championing " free love", had their anti-slavery implications short-changed. A more recent study, William Blake: Visionary Anarchist by Peter Marshall (1988), classified Blake and his contemporary William Godwin as forerunners of modern anarchism. British Marxist historian E. P. Thompson's last finished work, Witness Against the Beast: William Blake and the Moral Law (1993), claims to show how far he was inspired by dissident religious ideas rooted in the thinking of the most radical opponents of the monarchy during the English Civil War.

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 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 protest against dogmatic religion 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 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 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 the later works are the "Bible of Hell" promised in The Marriage of Heaven and Hell. Regarding Blake's final poem, Jerusalem, she writes: "The promise of the divine in man, made in The Marriage of Heaven and Hell, is at last fulfilled."

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. Murry characterises the later Blake as having found "mutual understanding" and "mutual forgiveness".

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. 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 catterpillar [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:

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)

For Blake, Jesus 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 he describes a number of characters, including "Urizen", "Enitharmon", "Bromion" and "Luvah". His mythology seems to have a basis in the Bible as well as Greek and Norse mythology, and it accompanies his ideas about the everlasting Gospel.

One of Blake's strongest objections to orthodox Christianity was 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 and 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)

His words concerning religion in The Marriage of Heaven and Hell:

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, called Evil, is alone from the Body, & that Reason, called 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)

Blake did 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.

Blake opposed the sophistry of theological thought that excuses pain, admits evil and apologises for injustice. He abhorred self-denial, which he associated with religious repression and particularly sexual repression:

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:

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

He did not hold with the doctrine of God as Lord, an entity separate from and superior to mankind; 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".

Blake had a complex relationship with Enlightenment philosophy. His championing of the imagination as the most important element of human existence ran contrary to Enlightenment ideals of rationalism and empiricism. Due to his visionary religious beliefs, he opposed the Newtonian view of the universe. This mindset is reflected in an excerpt from Blake's :

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)

Blake believed 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". 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. 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)

It has been supposed that, despite his opposition to Enlightenment principles, Blake 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. However, Blake's relationship with Flaxman seems to have grown more distant after Blake's return from Felpham, and there are surviving letters between Flaxman and Hayley wherein Flaxman speaks ill of Blake's theories of art. Blake further criticized Flaxman's styles and theories of art in his responses to criticism made against his print of Chaucer's Caunterbury Pilgrims in 1810.

Since his death, William Blake has been claimed by those of various movements who apply his complex and often elusive use of symbolism and allegory to the issues that concern them. In particular, Blake is sometimes considered (along with Mary Wollstonecraft and her husband William Godwin) a forerunner of the 19th-century " free love" movement, a broad reform tradition starting in the 1820s that held that marriage is slavery, and advocated the 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 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 monopolistic in character. It has somewhat more in common with early feminist movements (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:

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)

In the 19th century, poet and free love advocate Algernon Charles Swinburne wrote a 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". Swinburne notes how Blake's Marriage of Heaven and Hell condemns the hypocrisy of the "pale religious letchery" of advocates of traditional norms. Another 19th-century free love advocate, Edward Carpenter (1844-1929), was influenced by Blake's mystical emphasis on energy free from external restrictions.

In the early 20th century, Pierre Berger described how Blake's views echo Mary Wollstonecraft's celebration of joyful authentic love rather than love born of duty, the former being the true measure of purity. 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'." Michael Davis' 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.

As a theological writer, Blake has a sense of human " fallenness". S. Foster Damon 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. 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, 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.

Some scholars have noted 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?" 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, since in the fallen world of experience all love is enchained. Ankarsjö records Blake as having supported a commune with some sharing of partners, though David Worrall read The Book of Thel as a rejection of the proposal to take concubines espoused by some members of the Swedenborgian church.

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. Berger (more so 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, 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.

Northrop Frye, commenting on Blake's consistency in strongly held views, notes 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".

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":

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)

Blake retained an active interest in social and political events throughout 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.

From a young age, William Blake claimed to have seen visions. The first 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. 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." According to Blake's Victorian biographer Gilchrist, he returned home and reported the vision and 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.

Blake claimed to experience visions throughout his life. They were often associated with beautiful religious themes and imagery, and 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. Blake believed he was personally instructed and encouraged by Archangels to create his artistic works, which he claimed were actively read and enjoyed by the same Archangels. In a letter of condolence to William Hayley, dated 6 May 1800, four days after the death of Hayley's son, Blake wrote:

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 wrote:

[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 wrote:

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 wrote:

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)

Despite seeing angels and God, Blake has also claimed to see Satan on the staircase of his South Molton Street home in London.

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." In a more deferential vein, John William Cousins wrote in A Short Biographical Dictionary of English Literature 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". Blake's sanity was called into question as recently as the publication of the 1911 Encyclopædia Britannica, whose entry on Blake comments that "the question whether Blake was or was not mad seems likely to remain in dispute, but there can be no doubt whatever that he was at different periods of his life under the influence of illusions for which there are no outward facts to account, and that much of what he wrote is so far wanting in the quality of sanity as to be without a logical coherence".

Blake's work was neglected for a generation after his death and almost forgotten by the time Alexander Gilchrist began work on his biography in the 1860s. The publication of the Life of William Blake rapidly transformed Blake's reputation, in particular as he was taken up by Pre-Raphaelites and associated figures, in particular Dante Gabriel Rossetti and Algernon Charles Swinburne. In the 20th century, however, Blake's work was fully appreciated and his influence increased. Important early and mid-20th-century scholars involved in enhancing Blake's standing in literary and artistic circles included S. Foster Damon, Geoffrey Keynes, Northrop Frye, David V. Erdman and G. E. Bentley Jr.

While Blake had a significant role in the art and poetry of figures such as Rossetti, it was during the Modernist period that this work began to influence a wider set of writers and artists. William Butler Yeats, who edited an edition of Blake's collected works in 1893, drew on him for poetic and philosophical ideas, while British surrealist art in particular drew on Blake's conceptions of non-mimetic, visionary practice in the painting of artists such as Paul Nash and Graham Sutherland. His poetry came into use by a number of British classical composers such as Benjamin Britten and Ralph Vaughan Williams, who set his works. Modern British composer John Tavener set several of Blake's poems, including The Lamb (as the 1982 work " The Lamb") and .

Many such as June Singer have argued that Blake's thoughts on human nature greatly anticipate and parallel the thinking of the psychoanalyst Carl Jung. In Jung's own words: "Blake [is] a tantalizing study, since he compiled a lot of half or undigested knowledge in his fantasies. According to my ideas they are an artistic production rather than an authentic representation of unconscious processes." Similarly, Diana Hume George claimed that Blake can be seen as a precursor to the ideas of Sigmund Freud.

Blake had an enormous influence on the beat poets of the 1950s and the counterculture of the 1960s, frequently being cited by such seminal figures as beat poet Allen Ginsberg, songwriters Bob Dylan, Jim Morrison, Van Morrison, and English writer Aldous Huxley. The Pulitzer-winning composer William Bolcom set Songs of Innocence and of Experience to music, with different poems set to different styles of music, "from modern techniques to Broadway to Country/Western" and reggae.

Much of the central conceit of Philip Pullman's fantasy trilogy His Dark Materials is rooted in the world of Blake's The Marriage of Heaven and Hell. Canadian music composer Kathleen Yearwood is one of many contemporary musicians that have set Blake's poems to music. After World War II, Blake's role in popular culture came to the fore in a variety of areas such as popular music, film, and the graphic novel, leading Edward Larrissy to assert that "Blake is the Romantic writer who has exerted the most powerful influence on the twentieth century."

Major recent exhibitions focusing on William Blake include:

The Ashmolean Museum's (Oxford) exhibition William Blake: Apprentice and Master, open from December 2014 until March 2015, examined William Blake's formation as an artist, as well as his influence on young artist-printmakers who gathered around him in the last years of his life.

The National Gallery of Victoria's exhibition William Blake in summer 2014 showcased the Gallery's collection of works by William Blake which includes spectacular watercolours, single prints and illustrated books.

The Morgan Library & Museum exhibition William Blake's World: "A New Heaven Is Begun", open from September 2009 until January 2010, included more than 100 watercolours, prints, and illuminated books of poetry.

An exhibition at Tate Britain in 2007-2008, William Blake, coincided with the two hundred and fiftieth anniversary of William Blake's birth and included Blake works from the Gallery's permanent collection, but also private loans of recently discovered works which had never before been exhibited.

The Scottish National Gallery 2007 exhibition William Blake coincided with the two hundred and fiftieth anniversary of William Blake's birth and featured all of the Gallery's works associated with Blake.

An exhibition at Tate Britain in 2000-2001, William Blake, displayed the full range of William Blake's art and poetry, together with contextual materials, arranged in four sections: One of the Gothic Artists; The Furnace of Lambeth's Vale; Chambers of the Imagination; Many Formidable Works.

In 2016 the world's first William Blake antique bookstore and art gallery opened in San Francisco as a satellite of the Bay area John Windle Antiquarian Bookseller.

A major exhibition on Blake at Tate Britain in London opened in the autumn of 2019.

Peter Abbs (July 2014). "William Blake and the forging of the creative self". The London Magazine: 49-62.

--- (1987). Narrative Unbound: Re-Visioning William Blake's The Four Zoas. Station Hill Press. ISBN 1-886449-75-9.

--- (2006). Blake Records. Second edition. Yale University Press. ISBN 0-300-09685-2.

--- (1977). Blake Books. Clarendon Press. ISBN 0-19-818151-5.

--- (1995). Blake Books Supplement. Clarendon Press.

Harold Bloom (1963). Blake's Apocalypse. Doubleday.

Jacob Bronowski (1972). William Blake and the Age of Revolution. Routledge & K. Paul. ISBN 0-7100-7277-5 (hardback), ISBN 0-7100-7278-3 (pbk.)

--- (1944). William Blake, 1757-1827. A man without a mask. Secker and Warburg, London. Reprints: Penguin 1954; Haskell House 1967.

Steve Clark and David Worrall, eds (2006). Blake, Nation and Empire. Basingstoke: Macmillan Press, and New York: St. Martin's Press.

Tristanne J. Connolly (2002). William Blake and the Body. New York: Palgrave Macmillan.

Michael Davis (1977) William Blake. A new kind of man. University of California, Berkeley.

David V. Erdman (1977). Blake: Prophet Against Empire: A Poet's Interpretation of the History of His Own Times. Princeton University Press. ISBN 0-486-26719-9.

--- (1988). The Complete Poetry & Prose of William Blake. Anchor. ISBN 0-385-15213-2.

--- (1989). William Blake and the Language of Adam. Clarendon Press. ISBN 0-19-812985-8.

R. N. Essick & D. Pearce, eds. (1978). Blake in his time. Indiana University Press.

Michael Ferber, The Social Vision of William Blake. Princeton University Press, Princeton, 1985.

Irving Fiske (1951). Bernard Shaw's Debt to William Blake. London: The Shaw Society [19-page pamphlet].

Northrop Frye (1947). Fearful Symmetry. Princeton University Press. ISBN 0-691-06165-3.

--- ed. (1966). Blake. A collection of critical essays. Prentice-Hall.

Jean H. Hagstrom, William Blake. Poet and Painter. An introduction to the illuminated verse, University of Chicago, 1964.

Hoeveler, Diane Long (1979). "Blake's Erotic Apocalypse: The Androgynous Ideal in "Jerusalem"" (PDF). Essays in Literature. Western Illinois University. 6 (1): 29-41. To become androgynous, to overcome the flaws inherent in each sex, emerges as the central challenge for all Blake's characters.

Geoffrey Keynes, editor 2nd ed. (1969) Blake Complete Writings. Oxford University Press.

Saree Makdisi (2003). William Blake and the Impossible History of the 1790s. University of Chicago Press.

Benjamin Heath Malkin (1806). A Father's Memoirs of his Child Longsmans, Hurst, Rees, and Orme, Paternoster Row, London. {See : : Arthur Symons, William Blake (1907, 1970) at 307-329.}

Emma Mason, "Elihu's Spiritual Sensation: William Blake's Illustrations to the Book of Job," in Michael Lieb, Emma Mason and Jonathan Roberts (eds), The Oxford Handbook of the Reception History of the Bible (Oxford, OUP, 2011), 460-475.

Kathleen Raine (1970). William Blake. London: Thames and Hudson.

Gholam Reza Sabri-Tabrizi (1973). The 'Heaven' and 'Hell' of William Blake. New York: International Publishers.

Mark Schorer (1946). William Blake: The Politics of Vision. New York: H. Holt and Co.

Basil de Sélincourt (1909). William Blake. London: Duckworth and co..

June Singer, The Unholy Bible: Blake, Jung, and the Collective Unconscious (New York: Putnam 1970). Reprinted as: Blake, Jung, and the Collective Unconscious (Nicolas-Hays 1986).

Story, Alfred Thomas (1893). William Blake: His Life, Character. Swan Sonnenschein & Company.

Algernon Charles Swinburne, William Blake: A Critical Essay. John Camden Hotten, Piccadilly, London, 2d. ed., 1868.

Arthur Symons, William Blake. A. Constable, London 1907. Reprint: Cooper Square, New York 1970. {Includes documents of contemporaries about Wm. Blake, at 249-433.}

E. P. Thompson (1993). Witness Against the Beast Cambridge: Cambridge University Press ISBN 0-521-22515-9.

David Weir (2003). Brahma in the West: William Blake and the Oriental Renaissance (SUNY Press).

Mona Wilson (1927). The Life of William Blake (London: The Nonesuch Press)

Jason Whittaker (1999). William Blake and the Myths of Britain (London: Macmillan).

W. B. Yeats (1903). Ideas of Good and Evil (London and Dublin: A. H. Bullen). {Two essays on Blake at 168-175, 176-225}.

A Comparative Study of Three Anti-Slavery Poems Written by William Blake, Hannah More and Marcus Garvey: Black Stereotyping by Jérémie Kroubo Dagnini for GRAAT On-Line, January 2010.

W. M. Rossetti, ed., Poetical Works of William Blake, (London, 1874)

A. G. B. Russell (1912). Engravings of William Blake.

Digital editions and research

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William Blake (28 November 1757 - 12 August 1827) was an English poet, painter, and printmaker. Largely unrecognised during his life, Blake is now considered a seminal figure in the history of the poetry and visual art of the Romantic Age.

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Wikipedia page on Keith Douglas

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Keith Castellain Douglas (24 January 1920 - 9 June 1944) was an English poet noted for his war poetry during the Second World War and his wry memoir of the Western Desert campaign, Alamein to Zem Zem . He was killed in action during the invasion of Normandy.

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A video about the poem.

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Video on Gillian Clarke's Lament video for the OCR Conflict Cluster (Part 1).

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A documentary about the partition of India and Pakistan.

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India Pakistan Partition Documentary BBC

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A documentary about the partition of India and Pakistan

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Going Back to Pakistan: 70 Years After Partition - Witness

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"Before I die, I want to go back to where I was born." Krishan Kumar Khanna grew up just outside Lahore, Pakistan's second-largest city. After a childhood he remembers fondly, his life changed dramatically in August 1947. As Britain left the Indian subcontinent, colonial planners hastily split it into Hindu-majority India and Muslim-majority Pakistan.

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Seamus Heaney - 'Punishment' - Annotation

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Download this annotation here: https://www.tes.com/teaching-resource/seamus-heaney-punishment-annotation-11499514 Annotation prompts for Seamus Heaney's 'Punishment'. 'Punishment' is concerned with the discovery of a 14 year old girl's body that was exhumed from a bog in Germany (1952 - Windeby). The annotation prompts are a supportive tool, intended to encourage further analysis and interpretation.

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As read by Seamus Heaney

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The Nobel winner reads his controversial poem, Punishment, which links the discovery of ancient bodies and ancient ritual to Ireland's contemporary troubles. Also see http://luckdial.wordpress.com/2012/10/30/shelleys-sonnets/

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The legacy of Catholic and Protestant conflict

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The legacy of Catholic and Protestant conflict

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A YouTube video about the Catholic and Protestant divide today.

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Video: A Catholic and a Protestant girl swap school uniforms in a fine short film...

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No actor could act â€" and no writer could script â€" the charming but poignant scene when two 17-year-olds from either side of divided County Derry in Northern Ireland switch school unifor No actor could act â€" and no writer could script â€" the charming but poignant scene when two

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Mr A's Anthology

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Mr A's Anthology Notes

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Mr A's Anthology Notes

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Mr A's Anthology Notes

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Wikipedia article on the poem.

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"The Man He Killed" dramatizes a battle scene between two men. The short poem begins when an unnamed character faces his foe. He deals with an internal struggle as his thoughts are regretful before he even shoots. The narrator muses that, in a different context, he would have befriended the combatant.

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'There's a Certain Slant of Light' notes

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'There's a Certain Slant of Light' notes

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Shmoop analysis of the poem.

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There's a certain Slant of light by Emily Dickinson. There's a certain Slant of light Learning Guide by PhD students from Stanford, Harvard, Berkeley

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BBC Bitesize's material for 'A Poison Tree'

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A Poison Tree is a short and deceptively simple poem about repressing anger and the of doing so. The speaker tells of how they fail to communicate their to their and how this continues to grow until it develops into poisonous hatred.

The speaker describes how when they were angry with a friend, they talked to their friend about the issue which helped them to overcome their anger. However, the speaker was unable to do the same with an enemy and this leads to developing resentment and an even stronger degree of hatred. An of a tree growing in the speaker's garden demonstrates how the anger continues to grow. In the lines 'And I water'd it in fears' and 'And I sunned it with smiles' the speaker actively cultivates the tree/anger.

Eventually the anger blossoms into a poisoned fruit, the enemy eats the fruit and dies and the speaker seems to be glad of this. However, there is also a sense that they see the destructiveness of what has occurred. As the first lines acknowledge, we can easily overcome our anger if we communicate it properly.

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BBC Bitesize - GCSE English Literature - A Poison Tree by William Blake - Revision 1

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A Poison Tree is a short and deceptively simple poem about repressing anger and the of doing so. The speaker tells of how they fail to communicate their to their and how this continues to grow until it develops into poisonous hatred.

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BBC Bitesize's materials for Envy.

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Mary Lamb compares an envious person to that of a rose tree, suggesting that a rose wanting to be like a different flower would be blind to its own beauty.

If the rose wished to change its 'natural bent' and grow other flowers, it would be unable to do so. She pictures the rose worrying, and says if it could only appreciate its own red flower and smell its beautiful scent, it would never be unhappy again.

This comparison is used to suggest that, if we too could only appreciate our own strengths, talents and beauty, we would have no need to be jealous of others.

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BBC Bitesize - GCSE English Literature - Envy by Mary Lamb - Revision 1

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Mary Lamb compares an envious person to that of a rose tree, suggesting that a rose wanting to be like a different flower would be blind to its own beauty. If the rose wished to change its 'natural bent' and grow other flowers, it would be unable to do so.

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The OCR poetry anthology

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Mr A's revision activities.

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Mr A's Anthology notes

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Mr A's Anthology Notes

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Mr A's Anthology Notes

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Mr A's Anthology