By Kenneth M. Setton, Marshall W. Baldwin

The six volumes of A historical past of the Crusades will stand because the definitive historical past of the Crusades, spanning 5 centuries, encompassing Jewish, Moslem, and Christian views, and containing a wealth of knowledge and research of the background, politics, economics, and tradition of the medieval international.

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There would be no tendency to separate what could be represented in myth, on the one hand, from the natural and the passionate on the other. These observations give further depth to the description of Blake's myth-making as possessing a more 'iconic' quality than that of Yeats. It has often been said that Yeats attempts to recover a sense of the supernatural reference of symbols by using some of the tools of a symbolist technique which had been devised in a more or less sceptical frame of mind.

What is not true, of course, is that Eliot accepts even the 34 Blake and Modem Literature rudiments of a 'system' to be found in Blake's earlier work - which is the period to which, nevertheless, we are referring. Eliot's early concern with tradition merges, as the 1920s progress, with his increasing concern with Christian orthodoxy. One aspect of this is his insistence on an orthodox definition of 'mysticism'. In a 1927 review of Blake books in The Nation & Athenaeum, referring particularly to Helen C.

The Waste Land suggests that Eliot's writing could indeed be influenced in a significant way by Blake: a way that was reflected in part of the larger conception of the poem. There are other examples, and perhaps the most striking is to be found in Gerontion, a fact which is given further piquancy by the knowledge that Eliot's first thought Eliot between Blake and Yeats 33 had been to make it an opening or introductory section of what became The Waste Land. l2 The other reference, to Blake's 'The Tyger', is no mere playing with associations, but is profoundly Blakean.

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