“Re-creative Parallels,” talk given at the University of Bayreuth, 18 June 1983. No written text is extant and the quotations are from notes I took.
Bruce King, The New English Literatures (London and New York: St. Martin’s Press, 1980), p. 31.
Bruce King, Enigma of Values, ed Kirsten Holst Petersen and Anna Rutherford (Aarhus: Dangeroo Press, 1975);
Joseph Jones, Radical Cousins (St Lucia: University of Queensland Press, 1976);
Jeanne Delbaere, “The Divided Worlds of Emily Bronte. Virginia Woolf and Janet Frame,” English Studies, 60, No. 6 (1979);
Guy Amirthanayagam and S.C. Harrex, eds., Only Connect (Adelaide: CRNLE, 1981).
Guy Amirthanayagam and S.C. Harrex See also Wilson Harris’ forthcoming book, The Womb of Space. King, New English Literatures, p. 42.
Guy Amirthanayagam and S.C. Harrex Da Silva da Silva’s Cultivated Wilderness (London: Faber and Faber, 1977), p. 68. “Re-creative Parallels.”
T.S. Eliot, “Ulysses, Order and Myth,” in Selected Essays, ed. Frank Kermode (London, 1975), p. 177.
T.S. Eliot, In Explorations, ed. Hena Maes-Jelinek (Aarhus: Dangeroo Press, 1981), p. 125.
T.S. Eliot, In “Character and Philosophic Myth,” paper read at the University of Göteborg, August 1982.
T.S. Eliot, The Angel at the Gate (London: Faber and Faber, 1982). Further references are incorporated in the text.
T.S. Eliot, On this subject see Gary Crew, “The Psychic Child in Patrick White’s Voss and Wilson Harris’s The Tree of the Sun,” Diss., University of Queensland 1980.
T.S. Eliot, See Harris’ reference in “Character and Philosophic Myth” to “the humanisation of the terrible divine” p. 7.
T.S. Eliot, See Black Marsden, Father Marsden and the sinister guide Hose in Companions of the Day and Night, Marsden-Prince in Da Silva da Silva’s Cultivated Wilderness, and possibly the “daemon of conscience” in The Tree of the Sun. There is a pun on Mary’s name Holiday/holy day. These are compared in the novel to the automatic writing of Yeats’s wife which gave rise to A Vision (p. 82).
Jean-Pierre Durix, “Wilson Harris’ The Angel at the Gate,” paper read at the University of Bayreuth, 18 June 1983.
C.G. Jung, Mysterium Coniunctionis, trans. by R.F.C. Hull, Vol. 14 of The Collected Works (1963; London: Routledge and Kegan Paul, 1970), p. 281.
Similarly, Sister Joanna’s voice comes and goes for Idiot Nameless in Companions of the Day and Night (London: Faber and Faber, 1975), pp. 46-50.
C.G. Jung, The Far Journey of Oudin (London: Faber and Faber, 1961), p. 12.
C.G. Jung, “The Quest for Form,” Kunapipi, 5, No. 1 (1983), 22-23.
C.G. Jung, “Metaphor and Myth,” in Myth and Metaphor, ed Robert Sellick, Essays and Monographs Series No. 1 (Adelaide: CRNLE, 1982), p. 5.
C.G. Jung, “Metaphor and Myth,” p. 10.
C.G. Jung, "The Quest for Form,” pp. 21-22.
Patrick White, Flaws in the Glass (London: Jonathan Cape, 1981), p. 81.
Patrick White, “Art is mutuality.” “The Quest for Form,” p. 21.
Geoffrey Tout-Smith The Twyborn Affair (Harmondsworth: Penguin, 1981), p. 268. Further references are incorporated in the text.
Geoffrey Tout-Smith Note also that Angelos and Eudoxia are often referred to by their initials, A. and E., which suggests Adam and Eve. I am grateful to my student Nathalie Schraepen for pointing this out to me as well as many subtleties in the novel. This is also suggested by the variations on a single name: Eudoxia/Eddie/Eadith for the protagonist, Edward and Eadie for his parents.
William Walsh, “Centres of the Self,” Times Literary Supplement, 30. Nov. 1979, p. 77.
William Walsh, Ascent to Omai (London: Faber and Faber, 1970), p. 128.
