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Thursday, February 26, 2015

The Books 3

From Wikipedia

Title page from There is No Natural Religion, printed c1794


In 1822, Blake completed a short two-page dramatic piece which would prove to be the last of his illuminated manuscripts, entitled The Ghost of Abel A Revelation In the Visions of Jehovah Seen by William Blake. Inscribed in the colophon of this text is "W Blakes Original Stereotype was 1788". It is almost universally agreed amongst Blakean scholars, that the "Original Stereotype" to which he here refers was All Religions are One and/or There is No Natural Religion.[2]
During the 1770s, Blake had come to feel that one of the major problems with reproducing artwork in print was the division of labour by which it was achieved; one person would create a design (the artist), another would engrave it (the engraver), another print it (the printer) and another publish it (the publisher).[3] It was unusual for artists to engrave their own designs, due primarily to the social statusattached to each job; engraving was not seen as an especially exalted profession, and was instead regarded as nothing more than mechanical reproduction.[3] Artists like James Barry and John Hamilton Mortimer were the exceptions to the norm insofar as they tended to engrave their own material.[3] A further division in the process was that text and images were handled by different artisans; text was printed by means of a movable letterpress, whereas images were engraved, two very different jobs.[4]
During Blake's training as a professional copy engraver with James Basire during the 1770s, the most common method of engraving was stippling, which was thought to give a more accurate impression of the original picture than the previously dominant method, line engraving. Etching was also commonly used for layering in such aspects as landscape and background.[5] All traditional methods of engraving and etching were intaglio, which meant that the design's outline was traced with a needle through an acid-resistant 'ground' which had been poured over the copperplate. The plate was then covered with acid, and the engraver went over the incised lines with a burin to allow the acid to bite into the furrows and eat into the copper itself. The acid would then be poured off, leaving the design incised on the plate. The engraver would then engrave the plate's entire surface with in a web of crosshatched lines, before pouring the ink onto the plate and transferring it to the printing press.[6]
Frustrated with this method, Blake seems to have begun thinking about a new method of publishing at least as early as 1784, as in that year a rough description of what would become relief etching appears in his unpublished satire, An Island in the Moon. Around the same time, George Cumberland had been experimenting with a method to allow him to reproduce handwriting via an etched plate, and Blake incorporated Cumberland's method into his own relief etching; treating the text as handwritten script rather than mechanical letterpress, and thus allowing him to make it a component of the image.[7]
Blake's great innovation in relief etching was to print from the relief, or raised, parts of the plate rather than the intaglio, or incised, parts. Whereas intaglio methods worked by creating furrows into which the acid was poured to create 'holes' in the plate and the ink then poured over the entire surface, Blake wrote and drew directly onto the plate with an acid-resistant material known as a stop-out. He would then embed the plate’s edges in strips of wax to create a self-contained tray and pour the acid about a quarter of an inch deep, thus causing the exposed parts of the plate to melt away, and the design and/or text to remain slightly above the rest of the plate, i.e. in relief, like a modern rubber stamp. The acid was then poured off, the wax was removed, and the raised part of the plate covered with ink before finally being pressed onto the paper in the printing press.[8] This method allowed expressive effects which were impossible to achieve via intaglio.[9] The major disadvantage was that text had to be written backwards as whatever was on the plate would print in reverse when pressed onto the paper. The dominant theory as to how Blake solved this problem is simply that he wrote in reverse.[10] Another theory, suggested by David Bindman, is that Blake wrote his (acid resistant) text on a sheet of paper the correct way around, and then pressed the paper onto the plate, thus reversing the text and producing the same result as if had he written it backwards in the first place.[7]
Blake could also colour the plates themselves in coloured inks before pressing them or tint them with watercolours after printing. Because of this aspect, a major component of relief etching was that every page of every book was a unique piece of art; no two copies of any page in Blake's entire oeuvre are identical. Variations in the actual print, different colouring choices, repainted plates, accidents during the acid bath etc., all led to multiple examples of the same plate.
Blake himself referred to relief etching as "printing in the infernal method, by means of corrosives [...] melting apparent surfaces away, and displaying the infinite which was hid."[11] A contemporary description of the method was provided by Blake's friend, J.T. Smith; "writing his poetry, and drawing his marginal subjects of embellishments in outline upon the copper-plate with an impervious liquid, and then eating the plain parts or lights away with aquafortisconsiderably below them so that the outlines were left as Stereotype."[12]
Relief etching was the same basic method used for woodcutting, and copper relief etching had been practised in the early eighteenth century by Elisha Kirkall, but Blake was the first to use such a method to create both words and designs mixed together on the same plate.[13] Apart from the unique aesthetic effects possible, a major advantage of relief etching was that Blake could print the material himself. Because the text was in relief, the pressure needed for printing was constant, unlike in intaglio printing, where different pressures were needed to force the paper into the furrows, depending on size. Additionally, intaglio etchings and engravings were printed with great pressure, but in relief etching, because the printed material was a raised surface rather than incised lines, considerably less pressure was required.[14] As such, relief etching tackled the problem of the division of labour of publishing. Blake's new method was autographic; "it permitted – indeed promoted – a seamless relationship between conception and execution rather than the usual divisions between invention and production embedded in eighteenth-century print technology, and its economic and social distinctions among authors, printers, artists and engravers. Like drawings and manuscripts, Blake's relief etchings were created by the direct and positive action of the author/artist's hand without intervening processes".[15] Blake served as artist, engraver, printer and publisher.
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Tuesday, February 24, 2015

Books 2

From wikipedia:
All Religions are One is a series of philosophical aphorisms by William Blake, written in 1788. Following on from his initial experiments with relief etching in the non-textual The Approach of Doom (1787), All Religions are One and There is No Natural Religion represent Blake's first successful attempt to combine image and text via relief etching, and are thus the earliest of his illuminated manuscripts. As such, they serve as a significant milestone in Blake's career; as Peter Ackroyd points out, "his newly invented form now changed the nature of his expression. It had enlarged his range; with relief etching, the words inscribed like those of God upon the tables of law, Blake could acquire a new role.


One of two known impressions of the title page from All Religions are One, printedc1795



All Religions are One

ALL RELIGIONS ARE ONE
The Voice of one crying in the Wilderness
THE ARGUMENT
As the true method of Knowledge is Experiment, the true faculty of knowing must be the faculty which experiences. This faculty I treat of:
Principle 1
That the Poetic Genius is the True Man, and that the Body or Outward Form of Man is derived from the Poetic Genius. Likewise that the Forms of all things are derived from their Genius, which by the Ancients was call'd an Angel and Spirit and Demon.

In the first principle Blake introduces the fundamental current in all his poetry, the two fold existence of man: either spirit or matter. He uses poetic genius as the man of spirit and the body as the material life we so often identify with.

Principle 2
As all men are alike in Outward Form; so, and with the same infinite variety, all are alike in the Poetic Genius.
Here he points our that body and spirit are present in all people.
Principle 3
No man can think, write, or speak from his heart, but he must intend Truth. Thus all sects of Philosophy are from the Poetic Genius, adapted to the weaknesses of every individual.
Heart and Truth are facets of the Poetic Genius. In the poetic genius there is no deceit.
Principle 4
As none by travelling over known lands can find out the unknown; so, from already acquired knowledge, Man could not acquire more; therefore an universal Poetic Genius exists.
This is a hard one; he seems to be saying that sticking to the known, the conventional wont descover any Truth.
Principle 5
The Religions of all Nations are derived from each Nation's different reception of the Poetic Genius, which is everywhere call'd the Spirit of Prophecy.
Different peoples certainly have different ideas, customs,etc, but the creative exists in that form.
Principle 6
The Jewish and Christian Testaments are an original derivation from the Poetic Genius. This is necessary from the confined nature of bodily sensation.
Principle 7
As all men are alike, tho' infinitely various; so all Religions: and as all similars have one source the True Man is the source, he being the Poetic Genius.
We are  infinitely various, as is our Religion and all that goes with it, the Truth of which is the Poetic Genius.in 

Interpretation

The central concern in All Religions are One is the notion of the "Poetic Genius", which is roughly analogous to the imagination. Blake argues that the Poetic Genius is greater than all else and "is the true man." The Poetic Genius thus replaces traditional concepts of divinity insofar as "The body or outward form of Man is derived from the Poetic Genius [...] the forms of all things are derived from their Genius. which by the Ancients was call'd an Angel & Spirit & Demon." Thus, the Poetic Genius supplants theological belief. This Poetic Genius is universal, common to all Mankind; "as all men are alike in outward form [...] all men are alike in the Poetic Genius." Similarly, all philosophies are derived from the Poetic Genius; "all sects of Philosophies are from the Poetic Genius adapted to the weaknesses of every individual", and so too are all religions, which are merely expressions of the Poetic Genius; "the Religions of all Nations are derived from each Nations different reception of the Poetic Genius which is everywhere call'd the Spirit of Prophecy," again emphasising the theological character of the Poetic Genius. Even the Bible originates with the Poetic Genius; "The Jewish & Christian Testaments are An original derivation from the Poetic Genius." Thus, as all Men are alike in their Poetic Genius, and as all religions originate with the Poetic Genius, so too must all religions be alike, thus all religions are one.


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Friday, February 20, 2015

Mortal and Eternity

Wednesday, December 29, 2010


Mortal and Eternal

Blake read British poetry widely and found the same "kernel of meaning" as every kind of literature, he knew and loved Spenser, Queen Elizabeth's poet laureate who wrote The Faerie Queen. Kathleen Raine on page provided  two examples from Spenser of the oldest myth central to Blake's poetry, namely the descent of the soul and eventual return, taken from 'THE THIRD BOOKE OF THE FAERIE QUEENE CANTO VI.....
It sited was in fruitfull soyle of old,
And girt in with two walles on either side;
The one of yron, the other of bright gold,
That none might thorough breake, nor over-stride:
And double gates it had, which opened wide,
By which both in and out men moten pas;
Th'one faire and fresh, the other old and dride:
Old Genius the porter of them was,
Old Genius, the which a double nature has.
xxxii

He letteth in, he letteth out to wend,
All that to come into the world desire;
A thousand thousand naked babes attend
About him day and night, which doe require,
That he with fleshly weedes would them attire:
Such as him list, such as eternall fate
Ordained hath, he clothes with sinfull mire,
And sendeth forth to live in mortall state,
Till they againe returne backe by the hinder gate."

Blake used this (timeless idea) in one of his earliest works, Thel; in Plate 6:
"The eternal gates terrific porter lifted up the northern bar". (Erdman, page 6)
Here's a plate from Thel:
T


He used the Northern (down to earth) and Southern Gates more pointedly in The Arlington Tempera. Look closely and you may see Thel at the bottom of the northern stairs with her pail still full; she's seen more than she wants to and she's purposefully going back against the stream of the nymphs heading for mortality.

The Angel is pointing the traveler back up the Southern Gate; he has tasted mortality fully and is ready to go home.

Nevertheless with the Enlightenment this sort of idea had fallen into obscurity in most of the materialistic and rational minds of England. Bacon, Newton, and Locke were the primary exponents of rationalism in Blake's day. This meant in reality that no one was interested in the kind of poetry and philosophy that interested Blake.

From the Beyond (Eternity) the world was created; man was created; time and space were created; birth and death were created; good and evil are creatures, figments of a frail and created mind.. In the world: in man, time and space we perceive duality, or a multiplicity. In Eternity we imagine Unity.
The ultimate duality is between Eternity and the World, between God and man, but this is a sometime thing-- until the end of time. As a creature the world will end; you, too, will end, as a creature.
But the vision of the mystic suggests that you are more than a creature. The writer of Genesis had such an inkling when he described man as made of the dust of the earth, but in the image of God. The Quakers believe there is 'that of God' in everyone.
Eternal Death in Blake's language refers to the soul's descent from Eden (and Beulah) to the nether regions (Ulro) where Eternity is lost and only the created remains. Lost! but not forever; Eternal Death dies, too; Eternity waits for the soul's Awakening, which may be at the moment of mortal death.
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Wednesday, December 29, 2010


Mortal and Eternal

Blake read British poetry widely and found the same "kernel of meaning" as every kind of literature, he knew and loved Spenser, Queen Elizabeth's poet laureate who wrote The Faerie Queen. Kathleen Raine on page provided  two examples from Spenser of the oldest myth central to Blake's poetry, namely the descent of the soul and eventual return, taken from 'THE THIRD BOOKE OF THE FAERIE QUEENE CANTO VI.....
It sited was in fruitfull soyle of old,
And girt in with two walles on either side;
The one of yron, the other of bright gold,
That none might thorough breake, nor over-stride:
And double gates it had, which opened wide,
By which both in and out men moten pas;
Th'one faire and fresh, the other old and dride:
Old Genius the porter of them was,
Old Genius, the which a double nature has.
xxxii

He letteth in, he letteth out to wend,
All that to come into the world desire;
A thousand thousand naked babes attend
About him day and night, which doe require,
That he with fleshly weedes would them attire:
Such as him list, such as eternall fate
Ordained hath, he clothes with sinfull mire,
And sendeth forth to live in mortall state,
Till they againe returne backe by the hinder gate."

Blake used this (timeless idea) in one of his earliest works, Thel; in Plate 6:
"The eternal gates terrific porter lifted up the northern bar". (Erdman, page 6)
Here's a plate from Thel:
T


He used the Northern (down to earth) and Southern Gates more pointedly in The Arlington Tempera. Look closely and you may see Thel at the bottom of the northern stairs with her pail still full; she's seen more than she wants to and she's purposefully going back against the stream of the nymphs heading for mortality.

The Angel is pointing the traveler back up the Southern Gate; he has tasted mortality fully and is ready to go home.

Nevertheless with the Enlightenment this sort of idea had fallen into obscurity in most of the materialistic and rational minds of England. Bacon, Newton, and Locke were the primary exponents of rationalism in Blake's day. This meant in reality that no one was interested in the kind of poetry and philosophy that interested Blake.

From the Beyond (Eternity) the world was created; man was created; time and space were created; birth and death were created; good and evil are creatures, figments of a frail and created mind.. In the world: in man, time and space we perceive duality, or a multiplicity. In Eternity we imagine Unity.
The ultimate duality is between Eternity and the World, between God and man, but this is a sometime thing-- until the end of time. As a creature the world will end; you, too, will end, as a creature.
But the vision of the mystic suggests that you are more than a creature. The writer of Genesis had such an inkling when he described man as made of the dust of the earth, but in the image of God. The Quakers believe there is 'that of God' in everyone.
Eternal Death in Blake's language refers to the soul's descent from Eden (and Beulah) to the nether regions (Ulro) where Eternity is lost and only the created remains. Lost! but not forever; Eternal Death dies, too; Eternity waits for the soul's Awakening, which may be at the moment of mortal death.
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Wednesday, February 18, 2015

A Speech a speech about Frye


Her Excellency the Right Honourable Adrienne Clarkson, Speech on the Occasion of Opening the Northrop Frye International Literary Festival, Moncton, Tuesday, April 24, 2003



Her Excellency the Right Honourable Adrienne Clarkson
Speech on the Occasion of the Opening of the Northrop Frye International Literary Festival
Moncton, Thursday, April 24, 2003
It’s a pleasure for me to be here tonight to inaugurate the Northrop Frye Literary Festival. As many of you know, John Ralston Saul was instrumental in encouraging the Aberdeen Cultural Centre to have this festival and it is our joy to see that it has come to fruition in such an ample and fecund state.
As Governor General of Canada, it is a privilege to honour one of our greatest thinkers, teachers and literary critics. Northrop Frye came from Moncton. He was educated in this school that has now become the Aberdeen Cultural Centre. So in my official function, I am delighted to welcome you all and to participate with you in this truly literary endeavour.
But before I was Governor General, I was a student at the University of Toronto. After graduating with my B.A. from Trinity College at the University of Toronto, I worked on my M.A. and took a course at Victoria College from none other than Northrop Frye, who had just written his seminal book, Anatomy of Criticism, about six years before. The course I took – and I notice there are several people here, including Dennis Lee, who took that course – was one which helped to shape my mind and my approach to literature.
It’s hard for us to imagine today that Northrop Frye was in the avant-garde of literary criticism, carving out a place for himself and for the way in which he looked at literature and encouraged his students to look at literature. With hindsight we can say: “Of course, we knew that’s what he was getting at all along.”
But at the time, it was not nearly so self-evident. In the academy, there was much grumbling about his approach to the word and to language and to literature. Those of us – and there were thirty of us, I think, in that graduate year – who took his course had no doubt that he was opening our minds to another way of looking at things and that he was also bringing a uniquely Canadian approach to our understanding of world literature.
So this personal knowledge of Northrop Frye as a teacher is one that I treasure deeply. And it continued for the following year, because I was appointed as a lecturer in the undergraduate English department at Victoria College while pursuing further courses towards a Ph.D. At that time, he was Principal of Victoria and took a very personal and affectionate interest in all of his staff and I think particularly in his young staff.
Periodically, as I was trailing across the front hall, he would pop out of his office, look around and beckon me to have a conversation. I always enjoyed these conversations, but I felt I had to tell him late in the year that it didn’t seem possible for me to continue with my graduate studies. I wasn’t cut out for it; I didn’t think I would really be a first-rate professor and I was going to have to move on to other things.
He sat there with a warm little smile on his face, his rimless glasses reflecting his eyes as he nodded encouragingly. He was, it seemed to me, always both encouraging and accepting – a wonderful thing in a teacher.
Even in the manner of lecturing to us, he spoke softly and directly and gave us a feeling that we were watching his mind at work. We knew already that he was an exceptional scholar and that we were lucky to be taught by him. That’s over forty years ago now, and I still think of him – as a mentor intellectually and as a guide emotionally.
He guided us into the whole reason of why we were studying literature at all. In his words: “Literature speaks the language of the imagination and the study of literature is supposed to train and improve that imagination. … We have only the choice between a badly trained imagination and a well trained one. … It’s a social and moral development too.”
I took a lot of notes from the works of Northrop Frye over the years and I constantly use them in my speeches to Canadians. It seems to me that he is quintessentially and unabashedly a representative of what Canadian thought can be – careful, incisive, aware of his surroundings. I have never come across a better description of sophistication than his. Sophistication, he said, is the ability to confront culture with the minimum amount of anxiety. The wisdom of his words, the way in which he gauged their effect, backed by an enormous, scholarly understanding of western Christian civilization and culture, was a wonder then to me as a student – and still is.
He was a great scholar; he was an acute reader. But first and foremost, he was a great teacher. As you all know, he was an ordained Minister. So perhaps this is the background against which we can see the marvellous way in which he felt he could communicate. He was never preachy – I’m not saying that – but he felt a contact and he made you feel it as well.
This he put very well in the preface to The Great Code, his extraordinary book about the importance of the Bible. There he says that the “book has grown directly out of my teaching interest rather than out of scholarly ones. But then all my books have really been teacher’s manuals, concerned more with establishing perspectives than with adding specifically to knowledge. Certainly this book shows all the tactics of teaching.”
He goes on to say: “The teacher is not someone who simply conveys information to somebody else who doesn’t know.” The teacher, according to Frye, is somebody who wants to “recreate the subject in the student’s mind,” and his strategy for doing that is first of all to get the student to recognize what he already potentially knows “… and to recognize what ‘keeps him from knowing what he knows’.”
It seems to me that this spirit of inquiry is one of the reasons why people will continue to read Northrop Frye and why Canadian scholarship owes him a great debt. He taught us a great deal about the applications of mythology; about how it was largely unconscious and how we could recognize it without understanding that we recognized it.
This kind of approach was particularly appealing, as you can imagine, to young graduate students, who had been so drilled with all manner of comparisons of literature, of the chronological developments of literature. What he did for us was to help us organize our cultural tradition, both as Canadians and as scholars on a world literary scale. There was nobody else like him doing that.
He attempted to help us have insight into not only what we thought about what we were reading, but also of what the writer thought about what he was writing. I’ve always been enormously grateful to him for that. And by coming here today to open this festival, I hope to do honour to his memory and to his legacy. He helped the students to see the activity of their imagination. And I’m sure for all of us that we have never forgotten that.
My thoughts have developed a great deal in the 40 years, since I took his Anatomy of Criticismcourse. But they set me on a path thinking about our country, thinking about my own approach to literature and what it can “teach” us. I believe very much in the dream and the way in which ancestors dream their progeny into being. I have said often that immigrants particularly dream their children into a new kind of life. I don’t think I would have had these thoughts, had I not worked with Northrop Frye and begun to understand what the imagination can actually do for you.
Because, as he said: “No matter how much experience we may gather in life, we can never in life get the dimension of experience that the imagination gives us. Only the arts and sciences can do that, and of these, only literature gives us the whole sweep and range of human imagination as it sees itself.”
This is the richness of the world that he helped to open for me. This is the richness that he taught me to want to share with others. This is what I want to share with all of you at the Northrop Frye Literary Festival.
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Monday, February 16, 2015

About Frye

Reading  an old post  on Frye I found this comment:
"trebor mahned said...      It's 'Frye' not 'Frey'"   


From this I discovered  a website based on Frye. 
One of the posts was essentially a speech by the 
former Governor of Canada.
Perhaps that speech may form the body of another
post
Search Results
The Educated Imagination » Denham's Frye Doggerel
/Signed: Denham, sometimes Called instead By pseudonym: Trebor Mahned. Which you will see If backwards read Will spell the name Of Norrie's ed.

Here's an excerpt on Frye's notebooks: 


"The depth and complexity of Frye’s purgatorial journey could be only dimly perceived in a selection of the notebooks.
  1. Notebooks are generally a private form of writing, and Frye certainly never entertained any notion of publishing them himself. “I don’t need to unscramble that silly parenthesis: I’m not publishing this,” he says at one point, reminding himself that he need not worry himself with stylistic propriety. And in the course of a series of poignant entries following the death of his first wife, he remarks, “It’s a good thing this notebook is not for publication, because everyone else would be bored by my recurring to Helen.” But there is a difference between the absence of an intent on Frye’s part to use the notebooks for anything other than his own writing projects and the knowledge, which he seems clearly to have had, that the notebooks would some day be published. The very fact that we have seventy-six notebooks, along with the files of typed notes he preserved, provides some evidence of Frye’s awareness that these documents would someday be read by others. He appears to have considered this form of his writing as of a different order from the countless reams of manuscripts, including thousands of pages of holograph and typed drafts, that he consigned to the dustbin. Moreover, while the notebooks occasionally contain a laconic entry, a hasty jotting, an outline, almost all of the paragraphs are syntactically complete units. They are not the polished prose of Frye’s published work, but they do reveal a genuine concern for the rhetorical unit that can stand by itself. Such care in the construction of the prose would hardly seem required if Frye were writing only for himself. In addition, the notebooks are rather meticulously laid out, their pages numbered and each entry separated from the next by a blank line. Frye even revised his notebooks, correcting mistakes, inserting an omitted word here and there, and cancelling some of the repeated passages.(From a post on Denham's website)
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Saturday, February 14, 2015

The Main Chance


Friday, December 31, 2010

Blake's Main Chance

Hegemony of the Spectre


Becoming an Individual


Blake was born an individual, a very distinctive human being, until he got married in his early twenties.

That carried responsibilities; as a bread-winner he of necessity more or less 'joined the crowd'. But he remained a misfit (we all know such people; you may be one), call them unwilling joiners. You must have sustenance of some kind: emotional or financial, usually both.

The crowd is made up of the kind of people who watch the ads to see what people are doing so they can do the same thing, so they know what to do. People in the crowd generally want to 'get ahead' (whatever that may mean); it takes the place of 'following your bliss'; instead you try to follow the 'bliss' of the person in the crowd whom you most admire, your role model,
 your 'father', so to speak. Jesus had something to say about your 'father':
"call no man father upon the earth: for one is your Father, which is in heaven". (Matthew 23:9)

In particular Blake wanted to be able to 'hold his head up'--financially and intellectually. He lent his enormous artistic gift in the service of other people; he especially admired the famous artist, Sir Joshua Reynolds--until he saw the artistic chasm that loomed between the two. He joined the 'Matthews Group', made up of very gifted people..... He rubbed shoulders with the intelligencia until he found himself rubbing elbows; they proved to be just as frustrating as anyone else (they were appropriate provocation for An Island in the Moon; the Matthews Group had been relativized.

"I must Create a System, or be enslav'd by another Mans"
Jerusalem, 10.20; E153

When Blake said that, it marked his realization that the systems he had found in Reynolds and the Matthews Group simply didn't satisfy his needs and values. With The Four Zoas he tried to systematize in poetry his own spiritual values; it led to universal incomprehension by his friends, even his best friends.

In 1800 he wrote to his friend and benefactor, George Cumberland, expressing his emphatic frustration over the commercial art he had been impressed into following, what he called the main chance:

"I myself remember when I thought my pursuits of Art a kind of Criminal Dissipation neglect of the main chance which I hid my face for not being able to abandon as a Passion which is forbidden by Law and Religion" (Erdman 706)

But the Magic Moment, the veritable rebirth came at the Truchsessian Gallery  when he "was again enlightened with the light I enjoyed in my youth, and which has for exactly twenty years been closed from me as by a door" (Letter 51, to Hayley; Erdman 756)

The Four Zoas turned into those two masterpieces, Milton and Jersalem. But in general he moved away from 'poetry to painting' . Finally there were the Illustrations to the Book of Job; it might be called his Last Testament.
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Monday, February 9, 2015

The Books

This is part of wikipedia...wiki

The books

  • Tiriel (c. 1789)
  • Tiriel was not an illuminated book, but the first that Blake
  • wrote.

  • The Book of Thel (c. 1789)
  • There are a lot of posts on this subject.
  • Thel , in the Vales of Har (Heaven?) contemplates how it would be to go down into the world.
  • She sees herself succesively as worm, a lilly, and a cloud (and what else?) and of course death; she doesn't want it; she draws back to Har.

  • America a Prophecy (1793)
Blake wrote this book soon after the American Revolution.


Urizen
Urizen functions as the terribly
frightened King of England, to be
revolted against











Europe a Prophecy (1794)
This one was virtually a sequel of the last one.

The picture shows Orc who is most familiar with blood, which spread over Europe after the American Revolution


Commons Wikipaedia
Europe 15


A few descriptive words and an impressive Image!

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