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parameters is provided by Blake's use of two sets of geographical referents. These sets permit the reader to maintain an objective perspective upon the evolution of the Zoas and Emanations toward the two limits described above. Blake's use of geography adds considerably to the complexity of The Four Zoas and, for the purpose of this dissertation, is introduced at the commencement of Urizen's journey in Night the Sixth, for, by then, Blake's rational cosmology and the psychological relations between Zoa and Emanation will have been traced.

The third major pattern of action in the poem begins when, as the final dimension of the second act of Divine intervention, a double apocalypse occurs. This apocalypse cleanses Albion's eight component energies of the consequences of the chains of sorrow and serial time.

In an analogy to the eschatological Adam, Albion is recreated during a three day and night cycle. This cycle culminates with the harvest and vintage of Night the Ninth, which purifies Albion because it permits him to convert the aggregate of his experience of the first and second universe into bread and wine, which, in turn, allows him to sacrifice himself to Divine energy. On the conclusion of his three day and night cycle, Albion is restored to a perfected state of being and enters Eden. Thus, the poem ends as it began, in the infinite.

In summary, the structure of The Four Zoas which is advanced in this dissertation is as follows: Albion falls from the protological Eden into a first universe of Pythagorean form and harmony; then, there is a second fall into a second universe of generation and serial time which begins and ends with separate acts of Divine intervention (the creation, and the apocalypse); after the apocalypse (which cleanses Albion of generation and serial time), and after a three day and night cycle of recreation, Albion is restored to a perfected state of being in the eschatological Eden.