Abstract

Beginnings are usually regarded as either hard or energizing times that set our inner world in motion. However, there is a beginning that is more important for humanity than any other: the origin of human life and of the world. The knowledge of our origin and the mystery concerning the beginning of the world have been the most intriguing and most engaging issues since man became aware of their own physical and spiritual existence. For many centuries, it was the duty of religion to provide humanity with a teaching about their origin and the foundation of human dignity. However, the 18th and 19th centuries were critical in the treatment of the biblical creation stories in Europe. The debate between misinterpreted creation myth accounts and scientific theories led to a sharpening confrontation between religion and science, but it also divided the believers and resulted in the birth of new theories. Emanuel Swedenborg, an influential theologist of the period, wrote detailed commentaries and genuine tractates related to the topic that influenced the ideology and art of William Blake, a versatile and ingenious artist and thinker of the era, whose influence is still significant today. The aim of this study is to highlight the parallels and contrasts between Blake’s Genesis myth and Swedenborg’s teachings, mainly through the unusual pairing of The [First] Book of Urizen and The Last Judgment, to show the connection between Swedenborg’s unorthodox views and Blake’s ideas about the creation of man and the world.

Highlights

  • Emanuel Swedenborg’s influence on the oeuvre and ideology of William Blake is proven fact among scholars of the period

  • I see two problems with this theory regarding the closure of the second period in 1793: the first is that we know from Bentley’s research that Blake’s notebook contained sketches for The [First] Book of Urizen during the period between 1790 and 1793 (Bentley, 2003, p. 142), the years when he worked on The Marriage of Heaven and Hell and other works in parallel with this particular one

  • The other problem derives from these facts, namely that it seems more than unlikely that Blake, who was very much interested in the ideology and works of Swedenborg, and had already started his work on The [First] Book of Urizen, which was published only a year after 1793, would miss to incorporate Swedenborgian theology and thoughts into his Genesis myth

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Summary

Introduction

Emanuel Swedenborg’s influence on the oeuvre and ideology of William Blake is proven fact among scholars of the period. It follows from what has been discussed that Blake and Swedenborg apparently do not understand the Decalogue in the same way, their approach to the God of the Old Testament is different, they disagree on the positive divine nature of the biblical Creation. The Eternal of Intelligence, is not a heavenly Lord, but a Satanic, Demonic creator This antagonism is probably due to the contrast between Swedenborg’s and Blake’s OldTestament image of God, and that image is closely connected to their interpretation of the Mosaic Law. Blake thinks that the Old-Testament laws are oppressive human creations For he strove in battles dire In unseen conflictions with shapes Bred from his forsaken wilderness Of beast, bird, fish, serpent & element Combustion, blast, vapour and cloud

Dark revolving in silent activity
Conclusion
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