From: blake-d-request@albion.com Sent: Monday, November 18, 1996 11:17 AM To: blake-d@albion.com Subject: blake-d Digest V1996 #132 ------------------------------ Content-Type: text/plain blake-d Digest Volume 1996 : Issue 132 Today's Topics: Re: Blake's Characters Re: feminist bores and antivisionary elections Re: Subscribe Tharmas & Enion Re:Re: feminist bores and antivisionary elections Re: feminist bores and antivisionary elections Blake sighting: Lucille Clifton Take off mailing liste Blake's Characters: Ahania et al Re: "GOD" and Hugh Walthall! Re: Blake's Characters CFP: _The Hymn_ Re: feminist bores and antivisionary elections Blake Archive and e-texts Re: feminist bores and antivisionary elections Re: feminist bores and antivisionary elections Re:Re: feminist bores and antivisionary elections ------------------------------ Date: Fri, 15 Nov 1996 17:33:53 -0500 From: TomD3456@aol.com To: blake@albion.com Subject: Re: Blake's Characters Message-Id: <961115173352_350080228@emout04.mail.aol.com> Thanks, Scott Leonard, for lumping me with Gloudina as interesting reading. She's one of my favorites too. As far as other dimensions besides the ones described by Blake-- good question (but I hope we defer that discussion until we've done more with BLAKE's descriptions -- I'm still trying to grasp them! And thanks for your contribution to that discussion.) Some years ago, in a weekend seminar about Blake, Robert Bly noted that Blake's attempt at mythmaking was similar to polytheistic mythologies: For instance, the Greeks thought that each of us has twelve persons (or kinds of energy) inside us, and they called them Zeus, and Hera, and Aphrodite, and Apollo, etc. And they honored all of them -- erected statues to them, prayed to them, told stories about them. At one stage of life you might feel closest to one, then shift your focus to another as your age or circumstances changed. For women, Artemis might be the goddess of choice in early adolescence, when you're not interested in boys but in the world itself; Aphrodite would be for a later stage, as would Hera (and perhaps Hecate). Each stage of life, and many types of person, had a divine model which was honored. In this view, the Christians lost a lot by killing off all those gods, leaving only the Trinity and Mary as role models -- kind of slim psychic pickings. Blake took on the monumental task of describing the interior world afresh. He thought we have four people inside us, or four "living creatures" -- and like the Greek gods, they have multiple aspects, etc. Bly thought the real questions to ask were "Who do I have inside ME?" And "How well does this mythology describe what goes on in ME?" I agree with him. Is Blake's a limited picture of the inner world? No doubt, but I'm still exploring it because I haven't reached its limits yet. --Tom Devine [Not "Divine," and not (thank you Giles) a Dr.] PS- Re the insatiable hunger of the Spectre, you might be interested in Bly's recent book "The Sibling Society" and his poem "Meditations on the Insatiable Soul" (in a collection of the same title). ------------------------------ Date: Sat, 16 Nov 1996 07:04:56 -0800 (PST) From: Carolyn Austin To: blake@albion.com Subject: Re: feminist bores and antivisionary elections Message-Id: Content-Type: TEXT/PLAIN; charset=US-ASCII On Fri, 15 Nov 1996, Steve Perry wrote: > I think if Blake > had used the terms Yin and Yang much of this discussion would never be > occurring, and I believe this is exactly the context it should be seen > in. Furthermore, I believe that all of the prophetic works should be > seen in the light of a psychological epic, between forces > positive/negative, dark/light, yin/yang, and (unfortuntately for Blake > 200 later) masculine/feminine. > > > Most of the list seems to be very hostile to feminist criticism, in > large part because they seem to be responding to either a naive version > of such criticism, or to a strawman of their own creation. To my mind, > Steve Perry's suggestion that Blake might have used a more abstract > method of expressing contraries would have saved us from all this > nonsensical discussion of gender is false: my research turns on the > ways in which such binaries are in many ways derived from the sexual > binary of masculine/feminine, and often put to use subtly to reinforce > that binary. W.J.T. Mitchell, someone whose readings of Blake this list > tends to respect, points out that Lessing's assertion that poetry can > depict only actions while painting can depict only bodies may seem > innocent enough. But this leaves poetry on an intellectual and > spiritual highground that many other Enlightenment figures were busy > claiming for men, not women. Mitchell points out that this division > leaves poetry the business of expressing thought, showing emotion > directly without the intervention of bodily expression, expressing > history -- a temporal narrative of any sort, while painting is left > silent and mute, a single, limited temporal moment, always caught up in > the flesh -- all characteristics that one could find re-doubled in > Lessing's contemporary writings about the sexes. In short, the binary terms that Steve Perry suggested are already saturated with gender connotations. Blake may have done us a favor by in some ways stripping away some level of abstraction and getting down to the nitty-gritty by using masculine and feminine. Nor, I want to make clear, do I see Blake as unquestioningly engaging in some of the common threads of Enlightenment thinking: he very definitely rejects Lessing's division between the verbal and the visual, and I do think that he rejects *some* of the gender binaries that underlie Lessing's division. I am fascinated, for example, with the moment in *The Four Zoas* where we see Ahania cast out and in mourning. That mourning to me seems profoundly generative, a catalyst for change in the world of the Zoas and the Eminations. However, I continue to be troubled by the absorption of the Eminations at the end of *Jerusalem*, in part because I must read these Yungian archetypes (as Perry calls them) as gender-saturated. My apologies for responding so exclusively to Steve Perry's posting. This thread has troubled me deeply, and I hated to see it degenerate into an analysis of Blake himself (something I don't want to do and am ill-equiped to do). My concern is precisely for the system of thought that Blake proposes, and its participation in gender binaries and hierarchies, not whether Blake was nice to Catherine. Carolyn Austin cfaustin@uci.edu ------------------------------ Date: Sat, 16 Nov 1996 11:13:10 -0500 From: Golgonooz@aol.com To: Blake@albion.com Subject: Re: Subscribe Message-Id: <961116111310_227374695@emout14.mail.aol.com> Please resubscribe AOL deleated me Dana Harden Golgonooz@aol.com ------------------------------ Date: Sat, 16 Nov 96 14:32:04 CST From: "M.T.Smith" To: blake@albion.com Subject: Tharmas & Enion Message-Id: <9611162052.AA24692@uu6.psi.com> Near the beginning of THE FOUR ZOAS, Tharmas begs Enion not to analyze him: Why wilt thou Examine every little fibre of my soul Spreading them out before the Sun like Stalks of flax to dry The infant joy is beautiful but its anatomy Horrible Ghast & Deadly nought shalt thou find in it But Death Despair & Everlasting brooding Melancholy Thou wilt go mad with horror if thou dost Examine thus Every moment of my secret hours We really don't know if Enion has done anything to justify this plea, but we do know that Tharmas most fears being clearly defined; he loves indefiniteness above all; from some perspectives he is the ocean. Just before Tharmas's plea quoted above, Enion pleads: Thy fear has made me tremble thy terrors have surrounded me All Love is lost Terror succeeds & Hatred instead of Love And stern demands of Right & Duty instead of Liberty. Once thou wast to Me the loveliest son of heaven--But now Why art thou Terrible and yet I love thee in thy terror till I am almost Extinct & soon shall be a Shadow in Oblivion Unless some way can be found that I may look upon thee & live Such agonies, especially between Tharmas and Enion and also between Urizen and Ahania, dominate the first sections of THE FOUR ZOAS. I lived in those agonies the first time I read through FZ (and subsequent times also), agonized with those characters, partly as characters but also partly as myself, as Tom Devine has invited us to consider recently. And most of all I agonized as Blake delineated in all its torturous complexity, the human-divine soul itself, struggling in its fallen condition. And then I remember shuddering and almost crying, after I had slogged through page after agonizing page of our condition, when I reached this passage near the end: she [Vala] turnd her eyes toward her pleasant house And saw in the door way beneath the trees two little children playing She drew near to her house & her flocks followd her footsteps The Children clung around her knees she embracd them & wept over them Thou little Boy art Tharmas & thou bright Girl Enion How are ye thus renewd & brought into the Gardens of Vala She embracd them in tears. till the sun descended the western hills And then she enterd her bright house leading her mighty children Through all their agony, somehow Tharmas and Enion have been born again into their childhood innocence, as the Four Zoas gather themselves in unity in Albion. The END (without END) ------------------------------ Date: Sat, 16 Nov 1996 14:55:12 -0500 From: WaHu@aol.com To: blake@albion.com Subject: Re:Re: feminist bores and antivisionary elections Message-Id: <961116145512_1585489887@emout05.mail.aol.com> Hey! Get your Gender Saturated Yungian Archetypes Here! They're Red Hot! Yes ma'am, how many for you? You want verbal or visual? Mustard or ketchup? You want some fries with that, or onion rings? Coke or 7-Up? Yeah, I know. So many binary choices! That'll be $12. Yeah, prices are really high at the Luvah Bowl. Enjoy the game. But hey, don't worry if Urizen U. wins again. Wait'll next year! Hey, got Gender Saturated Yungian Archetypes here! Hugh Walthall wahu@aol.com ------------------------------ Date: Sat, 16 Nov 1996 12:56:53 -0800 From: Steve Perry To: blake@albion.com Subject: Re: feminist bores and antivisionary elections Message-Id: <328E2A95.4084@infogenics.com> Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit Carolyn Austin wrote: However, > I continue to be troubled by the absorption of the Eminations at the end > of *Jerusalem*, in part because I must read these Yungian archetypes (as > Perry calls them) as gender-saturated. What may be troubling all of us is that there is no gender absent absolute that one could envision, and the closest one can imagine one is going to be tainted by the contemporary Weltenshaunung. My guess is that Blake who rails against gender has no other metaphors when it comes to talking about gender based beings (human beings) than gender based metaphors. Unfortunately, in order for metaphors to work they require meaning, and meaning is a historical/socially saturated process that can never be free from contemporary bias. In Blake's time he is no doubt using the best metaphors he has at hand. Those metaphors may be differently charged today. Away from the metaphors though he does make outright assertions that to me give reasonably categorical evidence that he sees the division of the genders as a result of the fall and that their eventual reconciliation is a part of Albion's reawakening and a part of the human spiritual process. To try to second guess what a non-gender based consciousness would look like in Blake's time (given the 18th century British metaphors he uses) from our 20th century fin de sicle perspective is hardly fair. I believe that we can only hope to know what Blake's intentions are by believing what he tells us his intentions are. ------------------------------ Date: Sat, 16 Nov 1996 19:17:27 -0500 From: TomD3456@aol.com To: blake@albion.com Subject: Blake sighting: Lucille Clifton Message-Id: <961116191726_1083025959@emout17.mail.aol.com> Lucille Clifton, in her latest collection of poems, has the following: blake saw them glittering in the trees, their quills erect among the leaves, angels everywhere. we need new words for what this is, this hunger entering our loneliness like birds, stunning our eyes into rays of hope. we need the flutter that can save us, something that will swirl across the face of what we have become and bring us grace. back north, i sit again in my own home dreaming of blake, searching the branches for just one poem. (from _The Terrible Stories_, Poems by Lucille Clifton, BOA Editions, Brockport, NY, 1996) --Tom Devine ------------------------------ Date: Sun, 17 Nov 1996 12:26:12 +1000 From: mariea@ozemail.com.au (Marie Anderson) To: blake@albion.com Subject: Take off mailing liste Message-Id: Content-Type: text/plain; charset="us-ascii" Please take me off the Blake mailing list. Marie@ozemail.com.au Marie ------------------------------ Date: Sun, 17 Nov 1996 20:05:31 -0500 (EST) From: bouwer To: blake@albion.com Subject: Blake's Characters: Ahania et al Message-Id: <199611180105.UAA20274@host.ott.igs.net> Content-Type: text/plain; charset="us-ascii" Carolyn Austin, I enjoyed your response to Steve Perry's posting last Saturday. I am particularly interested in two of your observations: (1) You say: "I am fascinated... with the moment in The Four Zoas where we see Ahania cast out and in mourning. That mourning to me seems profoundly generative.." Could you please talk a little more about that. I have long been fascinated also with the phenomenon of the unfallen Ahania. Anybody who has watched a group of mathematicians talk to each other and laugh about something elegant in a mathematical construct, must re- cognize what Blake was talking about in a letter in 1795 to Cumberland where he said: " Enjoyment & not Abstinence is the food of the Intellect." Any thoughts on the state of Ahania before she was driven away? (2) You also say: " I continue to be troubled by the absorp- tion of the Emanations at the end of "Jerusalem," in part because I must read these Jungian archetypes..as gender- saturated." Could you please elaborate here too. I would plead with you that we must be careful not to call the Zoas and their emanations Jungian archetypes, whatever that means. I would venture to suggest that we should rather call them psycho-anthropological phenomena, if we have to label them. I also have a problem when you talk of the "absorption" of the Emanations of the individual Zoas at the end of "Jerusalem." If the book ended at line 54 of Plate 98, you may have had a point. But listen to what follows: Such is the Cry from all the Earth, from the Living Creatures of the Earth And from the great City of Golgonooza in the Shadowy Generation, And from the Thirty-two Nations of the Earth among the Living Creatures. Plate 99 All Human Forms identified, even Tree, Metal, Earth &Stone:all Human Forms identified, living, going forth&returning wearied Into the Planetary lives of Years, Months, Days&Hours; reposing, And then Awaking into his Bosom in the Life of Immortality. And I heard the Name of their Emanations: they are named Jerusalem I cannot understand why Blake's "Jerusalem" has not become compul- sory reading for "Feminists" seeing as how even the male Zoas even- tually do not dominate as players in this great cosmological epic. Eventually Jerusalem is the emanation of "All Human Forms.. even Tree, Metal Earth.." Gloudina Bouwer ------------------------------ Date: Mon, 18 Nov 1996 07:10:13 -0500 From: UNGPAKORN <106165.613@compuserve.com> To: "INTERNET:blake@albion.com" Subject: Re: "GOD" and Hugh Walthall! Message-Id: <199611180710_MC1-C10-A4A2@compuserve.com> Hi Hugh Obviously you are "of the faith", Those unbelelievers like myself will find your blind faith (is that what it is?) hard to take, I feel Blake was a believer and not a knower, his faith, if any stems from the times he lived in and not any intimate knowledge of a divine being. In fact his work uses the christian god in the same way all the other deities he uses; as examples, some good some bad. Or as dramatic characters etc. I am sure as I said initially, Blake was a believer. Probably a devout christian to boot but his critique of contempory figures of godly and supposedly good people sugests, to me anyway, that he wasnt completely fooled!! I know it snows in winter because I get cold and the car freezes up. I dont know god as it (he?) never touches my life and leaves no traces in my world to touch or feel or hear or see........ If Ive missinterpreted your comments I appologise in advance, make yourself more clear please. I have no worries about my atheisim however. I enjoyed the comments about Spenser and Milton I may re read some of this with a different outlook, I am going to borow a bible to see the stuff about 'cutting off ears'? Must see that! ATB John Oxford UK ------------------------------ Date: Mon, 18 Nov 1996 09:35:22 -0600 From: pdecote@siue.edu (decoteau) To: blake@albion.com, claired@gwis2.circ.gwu.edu Subject: Re: Blake's Characters Message-Id: Content-Type: text/plain; charset="us-ascii" > I am bored with the discussion of Blake's misogyny, >tired of talk of maternal deprivation, womb envy, gender- >bashing. What have these pseudo-psychological ponderings >about Blake's possible opinions of women and their worth >got to do with Blake's system, which is all we have to go >on, and which seems to me to have momentous philosophical >and even scientific implications.Why are we not discussing >the travails of Enion? Why are we not spending weeks on the >happenings around Enitharmon? Why are we not discussing why >Los decided to construct Golgonooza around Enitharmon? > So thank you Christopher Sonnemann of Waterloo Lutheran >University in Waterloo, Canada for reminding us that the >women in Blake's work mostly symbolize the vegetative world >in which the immortal spirit is trapped and that in Blake's >Arlington court painting some of the women are weaving the >corporeal body, a body that will be cast aside when we return >to the eternal which is neither male nor female. In eternity, >there will be no fallen Los or a lost Enitharmon. But until >we attain that blessed state, there is much to be learnt from >the history of Enion and her relationship with Tharmas, in- >sights to be gained from following the wanderings of the fallen >Enitharmon, the history of Vala, the fate of Ahania. And then, >at the Break of Day, Jerusalem that glorious female, the be- >loved of the Lord, the centerpiece of Blake's thinking and >desire. And they call him a misogynist, a negative portrayer >of women! > > And the Bow is a Male & Female,... > ... a Bow of Mercy & Loving-kindness > laying > Open the hidden Heart in Wars of mutual Benevolence, Wars of > Love: > And the Hand of Man grasps firm between the Male&Female Loves. > (K 744) > > Gloudina Bouwer ------------------------------ Date: Mon, 18 Nov 1996 09:49:08 -0600 From: jmichael@seraph1.sewanee.edu (J. Michael) To: blake@albion.com Subject: CFP: _The Hymn_ Message-Id: Content-Type: text/plain; charset="us-ascii" Since several on this list are interested in hymns, I thought I'd forward the call. >Date: Mon, 18 Nov 1996 08:13:41 EST >Reply-To: 18th Century Interdisciplinary Discussion >Sender: 18th Century Interdisciplinary Discussion >From: John Saillant >Subject: CFP: _The Hymn_ >To: Multiple recipients of list C18-L > >To: John Saillant >From: Carol Pemberton >Subject: CFP for _The Hymn_ > >The quarterly journal, The Hymn, welcomes articles on congregational >song in all faiths. The journal is published by The Hymn Society in the >United States and Canada, a non-sectarian, non-profit organization. > >Recent and forthcoming issues of The Hymn have included articles on >William Billings; trends in recent hymn texts; the new Chalice Hymnal; >interviews with leading hymn writers, editors and publishers; and >reports on the Dictionary of American Hymnology. Titles of articles >include "Hymnody and the Persistence of an African-American Faith in >Sierra Leone"; "The Hymnody of the Christadelphians"; "Hymn to Joy: >Schiller, Beethoven, and VanDyke." > >For further information and guidelines for submission of articles, >contact the in-coming editor: > >Dr. Carol Pemberton >Normandale Community College >9700 France Avenue South >Bloomington, MN 55431 > >E-mail address: hymneditor@worldnet.att.net > >In 1997, The Hymn Society will mark its 75th year. As a part of the >anniversary commemoration, new members are invited to join for one year >at the reduced rate of $35. For further information on membership, >contact Dr. Carl P. Daw, Jr., Executive Director, c/o The Hymn Society, >Boston University School of Theology, 745 Commonwealth Avenue, Boston, >MA 02215-1401. > ------------------------------ Date: Mon, 18 Nov 1996 11:08:42 -0500 (EST) From: Scott A Leonard To: blake@albion.com Cc: blake@albion.com Subject: Re: feminist bores and antivisionary elections Message-Id: Content-Type: TEXT/PLAIN; charset=US-ASCII Steve Perry & all: About the problems of metaphorically representing the fully awakened (and therefore gender-integrated) Albion, I'd say that the core of the problem seems to be that form itself--or at least form as we understand it in the spatio-temporal sense--will no longer exist. Thus imagining Albion as hermaphroditic (as some suggest might be helpful) seems pretty crudely connected to our fallen world of materiality, space, and time. The fully integrated essence of maleness and femaleness--whatever we take those categories to "mean" in our time--seems unrepresentable in any terms that derive from our current fallen, enclosed senses. Which, of course, isn't very helpful. But I think that it the reawakened Albion could be imagined at the level of feeling. An existence wherein it isn't a curse to be a poet or prophet who has the gift of sight into the nature of things but is always already prevented from finding the "rare word for the rare desire." An existence wherein joys multiply and no spectrous longing for a greater variety and greater intensity of connection haunts even the most simple pleasures. Or so one supposes..... ;-} Scott A. Leonard ------------------------------ Date: Mon, 18 Nov 1996 12:12:53 -0500 (EST) From: Alexander Gourlay To: blake@albion.com Subject: Blake Archive and e-texts Message-Id: Content-Type: TEXT/PLAIN; charset=US-ASCII I expect that everyone who has virtually visited the Blake Archive at Virginia has been greatly impressed by the quality of the images and the intelligent execution of the enterprise as a whole. I am particularly intrigued by the careful transcriptions that accompany these texts. Anyone who isn't interested in ludicrous scholarly minutiae should delete now . . . The enlarged images of the two Motto pages are so clear that they raise some questions about punctuating Blake's text. I don't suppose that the enlargements of whole text pages will be so satisfyingly large, but these are so big that they permit one to confirm, for instance, that the punctuation at the end of line two is a semicolon with an acid-shortened tail on the lower mark, as Nancy Bogen's edition and the Virginia transcriptions record it, rather than the colon that appears in most copies, in Erdman, and in the Eaves/Viscomi/Essick edition of Thel, which reproduces a copy that has a very colon-like mark. My own transcriptions of this page note doubts about the colon, but until now I have not seen clear evidence that it was a semicolon. I am pretty sure that this is not supplied punctuation (i.e., not a touch-up by Blake or someone else), but that's not something that can be confirmed except by looking at the original page with a magnifying glass. I bring this up because it may be time to discuss whether there is a need to revise the punctuation in eE (as well as future printings of E) to reflect current understanding of Blake's printing process, as elucidated by Robert Essick and Joseph Viscomi. I still believe strongly that we need to stick with David Erdman's editorial principle, which records the largest printed mark that can be found in any copy, supplemented with sharp-eyed transcriptions of the texts of individual copies (and edited texts of all sorts), but now that Essick has shown that the etching and printing processes work together to shrink marks, there are an awful lot of those "medial periods" that can surely be changed to commas in the standard scholarly text of Blake. Is there any interest out there in trying to work collectively on a "new eE" that uses a revised standard for interpreting the largest printed mark? Or is there no interest in creating another "standard text" that Blake never issued? Might we think about a layered hypertext of eE that contains all the copies well-transcribed? How useful would this be? On a related topic, is there any interest in a text that reproduces (as Bogen's does for the Book of Thel) the hybrid punctuation marks that Blake used, such as the question mark over a comma that we can see two examples of in Thel's Motto (as in Bogen) or the "Blakean interrobang" (a right parethensis over a period or comma) that I described in my dissertation? Such a text would be a little hard to quote in most publishing situations, and one could always check the illuminated page to see the marks for oneself (as one would necessarily have to do in order to see all the other visual features of the pages that have a quasi-textual aspect). Are there enough such marks to justify the trouble of recording them? At the very least, is there a need for a forum to discuss possible revisions of Erdman's text? Any members of the Santa Cruz Blake Study Group out there? Sandy Gourlay ------------------------------ Date: Mon, 18 Nov 1996 11:45:21 -0600 (CST) From: Suzanne Araas Vesely To: blake@albion.com Cc: blake@albion.com Subject: Re: feminist bores and antivisionary elections Message-Id: Content-Type: TEXT/PLAIN; charset=US-ASCII Carolyn, Thanks for the very helpful posting. It has given me an angle on Blake's purpose regarding female figures that I had not had. I think that I can offer something from my own (dissertation) ideas that may be of use to a question that you raise: > I continue to be troubled by the absorption of the Eminations at the end > of *Jerusalem*, in part because I must read these Yungian archetypes (as > Perry calls them) as gender-saturated. > > My apologies for responding so exclusively to Steve Perry's posting. This > thread has troubled me deeply, and I hated to see it degenerate into an > analysis of Blake himself (something I don't want to do and am ill-equiped > to do). My concern is precisely for the system of thought that Blake > proposes, and its participation in gender binaries and hierarchies, not > whether Blake was nice to Catherine. > > Amen to the last two sentences. And yes, I think that absorption into the normative male is the crux of th problem people have with Blake--and then sometimes he seems so egalitarian. I really don't think it can be explained away to my satisfaction. But what I have noticed at the end of _Jerusalem_ that makes sense to me is that Blake is making a specifically Christian gesture that is intended to include women in visionary capabilities. "Jerusalem," "Vala" and "Enitharmon" all disappear, and "Brittannia" appears. She attempts to enter the bosom of Albion, but is repulsed. I believe that Albion is still in a urizenic, judgmental state, despite the high-falutin', heroic language describing his rise. Or maybe because of it. Albion passively receives his salvation, as it were, from the repentant transgressive woman. Something similar happens at the end of _Milton_: Milton cannot act on his own to fully cast off his shadow; he needs Oothoon. And in _The Four Zoas_, Urizen's _failure_ is his deific flight above the Zoas. It ends with Ahania dropping dead at his feet. It is his repentant tear that brings her, at least partly, back to life. It is not the sort of stuff that quite fits expectations in the twentieth century. But I think that Blake is going the full route in his age. Thanks again for the good stuff on Lessing, Suzanne Araas Vesely ------------------------------ Date: Mon, 18 Nov 1996 11:54:47 -0600 (CST) From: Suzanne Araas Vesely To: blake@albion.com Cc: blake@albion.com Subject: Re: feminist bores and antivisionary elections Message-Id: Content-Type: TEXT/PLAIN; charset=US-ASCII On Fri, 15 Nov 1996, Steve Perry wrote: > > I don't find this discussion a bore, I find it mis guided, and since > Blake has been dead for 160 plus years, largely moot. > > Like Ralph Dumain, I find little value in critisism that is agenda > based. Steve, I think that my alleged agendas are largely reasoned out of nothing. Everything I do is towards giving Blake credit for living in his age--not ours. Which means that there is no disagreement. Suzanne Araas Vesely ------------------------------ Date: Mon, 18 Nov 1996 11:48:58 -0600 (CST) From: Suzanne Araas Vesely To: blake@albion.com Cc: blake@albion.com Subject: Re:Re: feminist bores and antivisionary elections Message-Id: Content-Type: TEXT/PLAIN; charset=US-ASCII Thanks for the humor Hugh--wish I had more of it myself-- On Sat, 16 Nov 1996 WaHu@aol.com wrote: > Hey! Get your Gender Saturated Yungian Archetypes Here! > They're Red Hot! Yes ma'am, how many for you? > You want verbal or visual? Mustard or ketchup? > You want some fries with that, or onion rings? Coke or 7-Up? > Yeah, I know. So many binary choices! > That'll be $12. Yeah, prices are really high at the Luvah Bowl. > Enjoy the game. But hey, don't worry if Urizen U. wins again. > Wait'll next year! > Hey, got Gender Saturated Yungian Archetypes here! > > Hugh Walthall wahu@aol.com > -------------------------------- End of blake-d Digest V1996 Issue #132 **************************************