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Free Essays On William Blake

Analyse whether or not William Blake was a revolutionary poet

‘Marked by or resulting in radical change’

This is a question which has plagued most poets during their lives, Keats, Byron, Shelley, they all sought tirelessly for fame, for recognition of their work, for people to appreciate their art. This was a lifetime of artistic searching, for a poet, life revolves around poetry, and around how that is accepted, and many of these great poets did not in fact find fame until many years after their death, dying then, with the belief that their life’s work had not been seen, had not been accepted. What then, classifies a poet as ‘revolutionary’? What allows us to classify someone’s work as resulting in change, indeed, how do we know if this one person’s work has resulted in change, has brought about a different way of thinking, or feeling, of looking at something. The question here is, does William Blake fall into one of the ‘great poet’ categories that have been so clearly and patently marked out for some of our other poets - for the great romantics, for John Keats who searched more earnestly for success in his lifetime than perhaps any other poet and who, in death has found perhaps more success than any of his contempories, but found it too late for his own peace of mind. As a nation now, we are only too quick to judge and compartmentalise people, and their trade, to comment without proper knowledge on where something or someone belongs, and whether or not someone has brought about change with their actions and words. Let us remember then, that Blake, like all poets before and after him, was simply a man that loved to express himself in this way, who loved poetry, who loved to write it and who hoped that some recognition would be given for what he was creating. The fact then that nearly 200 years after his death, we are still here, writing about him analysing his work, analysing the affect it had on others, on us as an audience now and on audiences at the time, probably means that in some way he was, indeed he is, revered. After all, since we are still talking about him, there must be something worth talking about.

William Blake was born in November, 1757, after learning to read and write at school he left - he seemed to intrinsically know, like many great artists, that his trade had already been learned and from there on out, it was him alone who could build upon this. One of the many fascinating aspects of Blake is that he was not just a great poet, but a great artist as well. His anthologies are often adorned with artwork which he himself has contributed to the book, to enrich it, and to enhance the words he has put down into full blown images to enable his reader’s to stimulate their imaginations onto better and higher images. He lived a simple life with his wife and children and suffered from the classic ‘artist’ malady of being great at his own trade and a very poor business man. This resulted in him not making a great amount of money during his life time, but he was in fact, happy just to be doing what he loved.

‘To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.’

This extract from what many believe to be his greatest work of art, encomapsses perfectly why he has become since his death, one of the earliest and most respected pinacles of the romantic era of poetry. In his own words, ‘I do not behold the outward creation... it is a hindrance and not action’ , Blake’s religious and spiritual imagery is one of the things he has become most famous for over the years. His visions are gentle, and yet so powerful, ‘To see a world in a grain of sand’ is an image so strong and clear that it resounds fully throughout the mind. It is imagery such as this, such as ‘holding infinity in the palm of your hand’ that has made readers for centuries take what they have read with them. The strenth and clarity of the visions Blake has put down are too powerful to ignore and follow wherever you go.
These visions are perhaps so powerful to the reader because Blake himself really believed that he had seen a lot of what he wrote about. He claimed to have had religious visions since he was very young, and these clearly resounded and took effect, allowing him to portray what others may have wanted to see with utter clarity, because he had actually witnessed it firsthand. This designated him, during his lifetime to being dubbed an eccentric, consequently disallowing him from making a lucrative living, however, as we now know to be the case, these ‘misgivings’ are always forgotten in death and only the true artistry of the individual is then weighed up - Blake, being diverse in his talents, from poetry, to artistry, to engraving, and having such a spiritual slant to his work, was quickly laid upon as being one of the ‘great’ poets after he was dead and his eccentricities could not longer be witnessed. This is the`fickle nature of the reader. Wordsworth actually said of him,
‘There was no doubt that this poor man was mad, but there is something in the madness of this man which interests me more than the sanity of Lord Byron and Walter Scott.’

Confirming the opinion that was widely believe to be true - but Wordsworth, with his own artistic advantage was perhaps more open minded to Blake’s ‘insanity’ and saw his artistic merits nonetheless, unlike Blake’s surrounding community who shunned his eccentricities.

Let us take for a moment, The Tyger, perhaps his most famous poem;

‘When the stars threw down their spears,
And watered heaven with their tears,
Did he smile his work to see?
Did he who made the Lamb make thee?’

It is just this sort of imagery that made Blake so recognised and so widely respected. This constant searching in most of his work to find a reason for every thing, his eye for detail on every thing that surrounds him. It is again another example of his gentle but powerful and resonating imagery - ‘stars throwing down their spears, and watering heaven with their tears’, it is such a soft image, such a touching one, and yet in the same stroke, such a powerful and moving image. Blake is a master at blending the everyday aspects of life, everyday thoughts, everyday images, with spiritual and religious images, making the religious aspect of his work identifiable because it surrounds an image he have all seen or thought of, and elevating the mundane image to a level we, as readers had probably never considered. In this case we have a Tiger, granted, this is not an everyday image, but it is an earthly creature, and earthly identifiable image. However, when the image of the tiger is blended with the heavenly and spiritual images that Blake aligns it with - the stars, watering heaven with their tears, questioning if the same person who made the simple lamb, made the regal tiger, it throws a whole new slant on the tiger. The tiger now appears to be elevated to a higher level of respect - we question where it came from, its comparison to the lowly lamb allows us to see what a fascinating creature it is, the fact that he may have ‘smiled to see his work’ makes us think that the creation of the Tiger was obviously something special.

‘Tiger! Tiger! burning bright
In the forests of the night,
What immortal hand or eye
Dare frame thy fearful symmetry?’

This verse, which starts and ends the poem, confirms the view that the tiger is not just any ordinary creature, but one which was created with dare, with fear, with reverence by someone made every bit of the Tiger fearful and bright. Suddenly, a creature which was simply an earthly creature has been given new meaning. This is what Blake is masterful at, making the reader question the origins of relatively normal, earthly creatures and places, elevating normality to spirituality and bringing the religious to a much more accessible level.

Moreover, Blake started writing poetry at a very young age, eleven or twelve years old, and we do see a development throughout the published poetry as he matures and learns to better express the visions he was having even at such a tender age. Poetical Sketches, his first anthology to be published was a collection of songs and poems, and if we take an example from here, Song by 1st Shepherd, we can study how raw and developing his style was at the time;

‘Welcome, stranger, to this place,
Where joy doth sit on every bough,
Paleness flies from every face;
We reap not what we do not sow.

Innocence doth like a rose
Bloom on every maiden's cheek;
Honour twines around her brows,
The jewel health adorns her neck.’

We can clearly see already the emerging style of Blake that was to become so famous - the way in which he makes everything he writes of seem revered and untouchable. Here however we see a slightly more naïve version of some of the poems that are to come, this is purely ecstatic the environment he is describing here ‘ where joy doth sit on every bough and paleness flies from every face’, he goes on to say how ‘innocence doth like a rose bloom on every maiden’s cheek’, this is a very natural and pure view of things, which does echo his later work - where he tends to put a pure, spiritual slant on any topic he approaches, but here it is not a dark subject matter that he is fundamentally trying to revere, or a large wild animal such as with The Tyger, it is simply a place, where everything is fantastic, joy is in abundance, maidens are innocent and honourable, everyone is healthy and happy and no-one reaps what they do not sow. This poem does not hold the same sinister undertones as some of his later work, it seems a little empty, a little like a shell in comparison to some of his later pieces where he tackles big topics like heaven and hell, and more fractious animated objects than honourable maidens.

’We safely arrived at our cottage, which is more beautiful than I thought and more convenient. Mr. Hayley received us with his usual brotherly affection. I have begun to work. Felpham is a sweet place for study, because it is more spiritual than London. Heaven opens here on all sides her golden gates; her windows are not obstructed by vapours.’

The above letter is an interesting example of how Blake expressed himself outside of poetry. What is fascinating is that this desire for some essence of spirituality to permeate everything is clearly present in his day to day life as much as it is during his poetic writings. He is simply writing a letter to a friend, and yet here in a little village named Felpham, haven is opened on all sides with golden gates, unobstructed by vapours, making it more spiritual than London. It seems that this search for spirituality was a constant one, interestingly not just something he strove to express in his work, but something he clearly was striving to find in his own life, for his own soul, for his own peace of mind.

Blake’s poetry - from the early works right up to works such as The Tyger seems to portray God as a creator, and the earth and all beings in it as his canvas. Blake seems to feel as though he is a messenger to explain the work of God, explain what he has done artistically and how he created the concept of something, what emotions he was feeling at the time and how these have transcended into the creature of place he has just created. We can clearly see an echo of the bible in much of Blake’s work, indeed he illustrated for a lot of bible stories - for instance when ‘the stars throw down their spears and watered heaven with their tears’ this is very obviously a reference to the creation story in the bible where the stars wept with joy at creation.

Blake takes earthly objects and writes God’s message as he believes it should be told. Does this make him a revolutionary poet? Well, we have shown in several different ways his unique method of passing on his own spiritual message - but ultimately it is just his own message, his visions that he writes of. However, what is remarkable unquestionably is Blake’s ability to portray even the most normal events - such as moving house, as though it were an epiphany of some kind, as though every little detail of living is something that we should cherish. His work is fresh and original - not romantic in the same sense as some later romantics such as Keats, there is nothing insipid or idle about Blake’s work, he is an early romantic, his romance is found in what surrounds him and this is intriguing. In this way then, perhaps he is indeed revolutionary - his contemporaries did not find him so, they saw something else, but by the time the next generation had come along he was already beginning to be noticed by some other great poets who then used his work as inspiration for their own. If poets such as Wordsworth read him and were fascinated by him then it is hard to deny that his work has some revolutionary components. What is perhaps more poignant however is the fact that still today we write essays about him, other great writers such as T.S. Eliot write essays about him, books are written, his anthologies are brought and read all over the world and an original anthology will sell for thousands of pounds. If this man hasn’t been revolutionary in some way, then a lot of people are wasting their time and their money.

‘As I was walking among the fires of Hell,
Delighted with the enjoyments of Genius;
Which to angels look like torment and insanity.
I collected some of their proverbs.’


Bibliography

  • www.brainyquotes.com
  • www.kirjasto.scifi
  • www.ibiblio.org
  • Collins English Dictionary
  • The Complete Poetry and Prose of William Blake, Erdman / Bloom
  • William Blake: The Complete Illuminated Books, David Bindman
  • The Illuminated Blake, Erdman
  • The Life of William Blake, Alexander Gilchrist

Source: Essay UK - http://www.essay.uk.com/free-essays/english-literature/william-blake.php


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For other people named William Blake, see William Blake (disambiguation).

William Blake

Blake in a portrait
by Thomas Phillips (1807)

Born(1757-11-28)28 November 1757
Soho, London, England
Died12 August 1827(1827-08-12) (aged 69)
Charing Cross, London, England[1]
OccupationPoet, painter, printmaker
GenreVisionary, poetry
Literary movementRomanticism
Notable worksSongs of Innocence and of Experience, The Marriage of Heaven and Hell, The Four Zoas, Jerusalem, Milton, And did those feet in ancient time
SpouseCatherine Boucher (1782–1827, his death)

Signature

William Blake (28 November 1757 – 12 August 1827) was an English poet, painter, and printmaker. Largely unrecognised during his lifetime, Blake is now considered a seminal figure in the history of the poetry and visual arts of the Romantic Age. What he called his prophetic works were said by 20th-century critic Northrop Frye to form "what is in proportion to its merits the least read body of poetry in the English language".[2] His visual artistry led 21st-century critic Jonathan Jones to proclaim him "far and away the greatest artist Britain has ever produced".[3] In 2002, Blake was placed at number 38 in the BBC's poll of the 100 Greatest Britons.[4] Although he lived in London his entire life (except for three years spent in Felpham),[5] he produced a diverse and symbolically rich œuvre, which embraced the imagination as "the body of God"[6] or "human existence itself".[7]

Although Blake was considered mad by contemporaries for his idiosyncratic views, he is held in high regard by later critics for his expressiveness and creativity, and for the philosophical and mystical undercurrents within his work. His paintings and poetry have been characterised as part of the Romantic movement and as "Pre-Romantic".[8] Reverent of the Bible but hostile to the Church of England (indeed, to almost all forms of organised religion), Blake was influenced by the ideals and ambitions of the French and American Revolutions.[9] Though later he rejected many of these political beliefs, he maintained an amiable relationship with the political activist Thomas Paine; he was also influenced by thinkers such as Emanuel Swedenborg.[10] Despite these known influences, the singularity of Blake's work makes him difficult to classify. The 19th-century scholar William Rossetti characterised him as a "glorious luminary",[11] and "a man not forestalled by predecessors, nor to be classed with contemporaries, nor to be replaced by known or readily surmisable successors".[12]

Early life[edit]

William Blake was born on 28 November 1757 at 28 Broad Street (now Broadwick St.) in Soho, London. He was the third of seven children,[14][15] two of whom died in infancy. Blake's father, James, was a hosier.[15] He attended school only long enough to learn reading and writing, leaving at the age of ten, and was otherwise educated at home by his mother Catherine Blake (née Wright).[16] Even though the Blakes were English Dissenters,[17] William was baptised on 11 December at St James's Church, Piccadilly, London.[18] The Bible was an early and profound influence on Blake, and remained a source of inspiration throughout his life.

Blake started engraving copies of drawings of Greek antiquities purchased for him by his father, a practice that was preferred to actual drawing. Within these drawings Blake found his first exposure to classical forms through the work of Raphael, Michelangelo, Maarten van Heemskerck and Albrecht Dürer. The number of prints and bound books that James and Catherine were able to purchase for young William suggests that the Blakes enjoyed, at least for a time, a comfortable wealth.[17] When William was ten years old, his parents knew enough of his headstrong temperament that he was not sent to school but instead enrolled in drawing classes at Pars's drawing school in the Strand.[19] He read avidly on subjects of his own choosing. During this period, Blake made explorations into poetry; his early work displays knowledge of Ben Jonson, Edmund Spenser, and the Psalms.

Apprenticeship to Basire[edit]

On 4 August 1772, Blake was apprenticed to engraverJames Basire of Great Queen Street, at the sum of £52.10, for a term of seven years.[15] At the end of the term, aged 21, he became a professional engraver. No record survives of any serious disagreement or conflict between the two during the period of Blake's apprenticeship, but Peter Ackroyd's biography notes that Blake later added Basire's name to a list of artistic adversaries – and then crossed it out.[20] This aside, Basire's style of line-engraving was of a kind held at the time to be old-fashioned compared to the flashier stipple or mezzotint styles.[21] It has been speculated that Blake's instruction in this outmoded form may have been detrimental to his acquiring of work or recognition in later life.

After two years, Basire sent his apprentice to copy images from the Gothic churches in London (perhaps to settle a quarrel between Blake and James Parker, his fellow apprentice). His experiences in Westminster Abbey helped form his artistic style and ideas. The Abbey of his day was decorated with suits of armour, painted funeral effigies and varicoloured waxworks. Ackroyd notes that "...the most immediate [impression] would have been of faded brightness and colour".[22] This close study of the Gothic (which he saw as the "living form") left clear traces in his style.[23] In the long afternoons Blake spent sketching in the Abbey, he was occasionally interrupted by boys from Westminster School, who were allowed in the Abbey. They teased him and one tormented him so much that Basire knocked the boy off a scaffold to the ground, "upon which he fell with terrific Violence".[24] After Basire complained to the Dean, the schoolboys' privilege was withdrawn.[23] Blake experienced visions in the Abbey, he saw Christ and his Apostles and a great procession of monks and priests and heard their chant.[23]

Royal Academy[edit]

On 8 October 1779, Blake became a student at the Royal Academy in Old Somerset House, near the Strand.[25] While the terms of his study required no payment, he was expected to supply his own materials throughout the six-year period. There, he rebelled against what he regarded as the unfinished style of fashionable painters such as Rubens, championed by the school's first president, Joshua Reynolds. Over time, Blake came to detest Reynolds' attitude towards art, especially his pursuit of "general truth" and "general beauty". Reynolds wrote in his Discourses that the "disposition to abstractions, to generalising and classification, is the great glory of the human mind"; Blake responded, in marginalia to his personal copy, that "To Generalize is to be an Idiot; To Particularize is the Alone Distinction of Merit".[26] Blake also disliked Reynolds' apparent humility, which he held to be a form of hypocrisy. Against Reynolds' fashionable oil painting, Blake preferred the Classical precision of his early influences, Michelangelo and Raphael.

David Bindman suggests that Blake's antagonism towards Reynolds arose not so much from the president's opinions (like Blake, Reynolds held history painting to be of greater value than landscape and portraiture), but rather "against his hypocrisy in not putting his ideals into practice."[27] Certainly Blake was not averse to exhibiting at the Royal Academy, submitting works on six occasions between 1780 and 1808.

Blake became a friend of John Flaxman, Thomas Stothard and George Cumberland during his first year at the Royal Academy. They shared radical views, with Stothard and Cumberland joining the Society for Constitutional Information.[28]

Gordon Riots[edit]

Blake's first biographer, Alexander Gilchrist, records that in June 1780 Blake was walking towards Basire's shop in Great Queen Street when he was swept up by a rampaging mob that stormed Newgate Prison.[29] The mob attacked the prison gates with shovels and pickaxes, set the building ablaze, and released the prisoners inside. Blake was reportedly in the front rank of the mob during the attack. The riots, in response to a parliamentary bill revoking sanctions against Roman Catholicism, became known as the Gordon Riots and provoked a flurry of legislation from the government of George III, and the creation of the first police force.

Marriage and early career[edit]

Blake met Catherine Boucher in 1782 when he was recovering from a relationship that had culminated in a refusal of his marriage proposal. He recounted the story of his heartbreak for Catherine and her parents, after which he asked Catherine, "Do you pity me?" When she responded affirmatively, he declared, "Then I love you." Blake married Catherine – who was five years his junior – on 18 August 1782 in St Mary's Church, Battersea. Illiterate, Catherine signed her wedding contract with an X. The original wedding certificate may be viewed at the church, where a commemorative stained-glass window was installed between 1976 and 1982.[30] Later, in addition to teaching Catherine to read and write, Blake trained her as an engraver. Throughout his life she proved an invaluable aid, helping to print his illuminated works and maintaining his spirits throughout numerous misfortunes.

Blake's first collection of poems, Poetical Sketches, was printed around 1783.[31] After his father's death, Blake and former fellow apprentice James Parker opened a print shop in 1784, and began working with radical publisher Joseph Johnson.[32] Johnson's house was a meeting-place for some leading English intellectual dissidents of the time: theologian and scientist Joseph Priestley, philosopher Richard Price, artist John Henry Fuseli,[33] early feminist Mary Wollstonecraft and English-American revolutionary Thomas Paine. Along with William Wordsworth and William Godwin, Blake had great hopes for the French and American revolutions and wore a Phrygian cap in solidarity with the French revolutionaries, but despaired with the rise of Robespierre and the Reign of Terror in France. In 1784 Blake composed his unfinished manuscript An Island in the Moon.

Blake illustrated Original Stories from Real Life (2nd edition, 1791) by Mary Wollstonecraft. They seem to have shared some views on sexual equality and the institution of marriage, but there is no evidence proving without doubt that they actually met. In 1793's Visions of the Daughters of Albion, Blake condemned the cruel absurdity of enforced chastity and marriage without love and defended the right of women to complete self-fulfilment.

From 1790 to 1800, William Blake lived in North Lambeth, London, at 13 Hercules Buildings, Hercules Road.[34] The property was demolished in 1918, but the site is now marked with a plaque.[35] There is a series of 70 mosaics inspired by Blake in the nearby railway tunnels of Waterloo Station.[36][37]

Relief etching[edit]

In 1788, aged 31, Blake experimented with relief etching, a method he used to produce most of his books, paintings, pamphlets and poems. The process is also referred to as illuminated printing, and the finished products as illuminated books or prints. Illuminated printing involved writing the text of the poems on copper plates with pens and brushes, using an acid-resistant medium. Illustrations could appear alongside words in the manner of earlier illuminated manuscripts. He then etched the plates in acid to dissolve the untreated copper and leave the design standing in relief (hence the name).

This is a reversal of the usual method of etching, where the lines of the design are exposed to the acid, and the plate printed by the intaglio method. Relief etching (which Blake referred to as "stereotype" in The Ghost of Abel) was intended as a means for producing his illuminated books more quickly than via intaglio. Stereotype, a process invented in 1725, consisted of making a metal cast from a wood engraving, but Blake's innovation was, as described above, very different. The pages printed from these plates were hand-coloured in water colours and stitched together to form a volume. Blake used illuminated printing for most of his well-known works, including Songs of Innocence and of Experience, The Book of Thel, The Marriage of Heaven and Hell and Jerusalem.[38]

Engravings[edit]

Although Blake has become most famous for his relief etching, his commercial work largely consisted of intaglio engraving, the standard process of engraving in the 18th century in which the artist incised an image into the copper plate, a complex and laborious process, with plates taking months or years to complete, but as Blake's contemporary, John Boydell, realised, such engraving offered a "missing link with commerce", enabling artists to connect with a mass audience and became an immensely important activity by the end of the 18th century.[39]

Blake employed intaglio engraving in his own work, most notably for the illustrations of the Book of Job, completed just before his death. Most critical work has concentrated on Blake's relief etching as a technique because it is the most innovative aspect of his art, but a 2009 study drew attention to Blake's surviving plates, including those for the Book of Job: they demonstrate that he made frequent use of a technique known as "repoussage", a means of obliterating mistakes by hammering them out by hitting the back of the plate. Such techniques, typical of engraving work of the time, are very different to the much faster and fluid way of drawing on a plate that Blake employed for his relief etching, and indicates why the engravings took so long to complete.[40]

Later life and career[edit]

Blake's marriage to Catherine was close and devoted until his death. Blake taught Catherine to write, and she helped him colour his printed poems.[41] Gilchrist refers to "stormy times" in the early years of the marriage.[42] Some biographers have suggested that Blake tried to bring a concubine into the marriage bed in accordance with the beliefs of the more radical branches of the Swedenborgian Society,[43] but other scholars have dismissed these theories as conjecture.[44] William and Catherine's first daughter and last child might be Thel described in The Book of Thel who was conceived as dead.[45]

Felpham[edit]

In 1800, Blake moved to a cottage at Felpham, in Sussex (now West Sussex), to take up a job illustrating the works of William Hayley, a minor poet. It was in this cottage that Blake began Milton (the title page is dated 1804, but Blake continued to work on it until 1808). The preface to this work includes a poem beginning "And did those feet in ancient time", which became the words for the anthem "Jerusalem". Over time, Blake began to resent his new patron, believing that Hayley was uninterested in true artistry, and preoccupied with "the meer drudgery of business" (E724). Blake's disenchantment with Hayley has been speculated to have influenced Milton: a Poem, in which Blake wrote that "Corporeal Friends are Spiritual Enemies". (4:26, E98)

Blake's trouble with authority came to a head in August 1803, when he was involved in a physical altercation with a soldier, John Schofield.[46] Blake was charged not only with assault, but with uttering seditious and treasonable expressions against the king. Schofield claimed that Blake had exclaimed "Damn the king. The soldiers are all slaves."[47] Blake was cleared in the Chichesterassizes of the charges. According to a report in the Sussex county paper, "[T]he invented character of [the evidence] was ... so obvious that an acquittal resulted".[48] Schofield was later depicted wearing "mind forged manacles" in an illustration to Jerusalem.[49]

Return to London[edit]

Blake returned to London in 1804 and began to write and illustrate Jerusalem (1804–20), his most ambitious work. Having conceived the idea of portraying the characters in Chaucer's Canterbury Tales, Blake approached the dealer Robert Cromek, with a view to marketing an engraving. Knowing Blake was too eccentric to produce a popular work, Cromek promptly commissioned Blake's friend Thomas Stothard to execute the concept. When Blake learned he had been cheated, he broke off contact with Stothard. He set up an independent exhibition in his brother's haberdashery shop at 27 Broad Street in Soho. The exhibition was designed to market his own version of the Canterbury illustration (titled The Canterbury Pilgrims), along with other works. As a result, he wrote his Descriptive Catalogue (1809), which contains what Anthony Blunt called a "brilliant analysis" of Chaucer and is regularly anthologised as a classic of Chaucer criticism.[50] It also contained detailed explanations of his other paintings. The exhibition was very poorly attended, selling none of the temperas or watercolours. Its only review, in The Examiner, was hostile.[51]

Also around this time (circa 1808), Blake gave vigorous expression of his views on art in an extensive series of polemical annotations to the Discourses of Sir Joshua Reynolds, denouncing the Royal Academy as a fraud and proclaiming, "To Generalize is to be an Idiot".[52]

In 1818, he was introduced by George Cumberland's son to a young artist named John Linnell.[53] A blue plaque commemorates Blake and Linnell at Old Wyldes' at North End, Hampstead.[54] Through Linnell he met Samuel Palmer, who belonged to a group of artists who called themselves the Shoreham Ancients. The group shared Blake's rejection of modern trends and his belief in a spiritual and artistic New Age. Aged 65, Blake began work on illustrations for the Book of Job, later admired by Ruskin, who compared Blake favourably to Rembrandt, and by Vaughan Williams, who based his ballet Job: A Masque for Dancing on a selection of the illustrations.

In later life Blake began to sell a great number of his works, particularly his Bible illustrations, to Thomas Butts, a patron who saw Blake more as a friend than a man whose work held artistic merit; this was typical of the opinions held of Blake throughout his life.

Dante's Divine Comedy[edit]

The commission for Dante's Divine Comedy came to Blake in 1826 through Linnell, with the aim of producing a series of engravings. Blake's death in 1827 cut short the enterprise, and only a handful of watercolours were completed, with only seven of the engravings arriving at proof form. Even so, they have earned praise:

'[T]he Dante watercolours are among Blake's richest achievements, engaging fully with the problem of illustrating a poem of this complexity. The mastery of watercolour has reached an even higher level than before, and is used to extraordinary effect in differentiating the atmosphere of the three states of being in the poem'.[55]

Blake's illustrations of the poem are not merely accompanying works, but rather seem to critically revise, or furnish commentary on, certain spiritual or moral aspects of the text.

Because the project was never completed, Blake's intent may be obscured. Some indicators bolster the impression that Blake's illustrations in their totality would take issue with the text they accompany: In the margin of Homer Bearing the Sword and His Companions, Blake notes, "Every thing in Dantes Comedia shews That for Tyrannical Purposes he has made This World the Foundation of All & the Goddess Nature & not the Holy Ghost." Blake seems to dissent from Dante's admiration of the poetic works of ancient Greece, and from the apparent glee with which Dante allots punishments in Hell (as evidenced by the grim humour of the cantos).

At the same time, Blake shared Dante's distrust of materialism and the corruptive nature of power, and clearly relished the opportunity to represent the atmosphere and imagery of Dante's work pictorially. Even as he seemed to be near death, Blake's central preoccupation was his feverish work on the illustrations to Dante's Inferno; he is said to have spent one of the very last shillings he possessed on a pencil to continue sketching.[56]

Death[edit]

Blake's last years were spent at Fountain Court off the Strand (the property was demolished in the 1880s, when the Savoy Hotel was built).[1] On the day of his death (12 August 1827), Blake worked relentlessly on his Dante series. Eventually, it is reported, he ceased working and turned to his wife, who was in tears by his bedside. Beholding her, Blake is said to have cried, "Stay Kate! Keep just as you are – I will draw your portrait – for you have ever been an angel to me." Having completed this portrait (now lost), Blake laid down his tools and began to sing hymns and verses.[57] At six that evening, after promising his wife that he would be with her always, Blake died. Gilchrist reports that a female lodger in the house, present at his expiration, said, "I have been at the death, not of a man, but of a blessed angel."[58]

George Richmond gives the following account of Blake's death in a letter to Samuel Palmer:

He died ... in a most glorious manner. He said He was going to that Country he had all His life wished to see & expressed Himself Happy, hoping for Salvation through Jesus Christ – Just before he died His Countenance became fair. His eyes Brighten'd and he burst out Singing of the things he saw in Heaven.[59]

Catherine paid for Blake's funeral with money lent to her by Linnell. He was buried five days after his death – on the eve of his 45th wedding anniversary – at the Dissenter's burial ground in Bunhill Fields, in what is today the London Borough of Islington.[60] His parents were interred in the same grounds. Present at the ceremonies were Catherine, Edward Calvert, George Richmond, Frederick Tatham and John Linnell. Following Blake's death, Catherine moved into Tatham's house as a housekeeper. She believed she was regularly visited by Blake's spirit. She continued selling his illuminated works and paintings, but entertained no business transaction without first "consulting Mr. Blake".[61] On the day of her death, in October 1831, she was as calm and cheerful as her husband, and called out to him "as if he were only in the next room, to say she was coming to him, and it would not be long now".[62]

On her death, Blake's manuscripts were inherited by Frederick Tatham, who burned some he deemed heretical or politically radical. Tatham was an Irvingite, one of the many fundamentalist movements of the 19th century, and opposed to any work that smacked of blasphemy.[63] John Linnell erased sexual imagery from a number of Blake's drawings.[64]

Since 1965, the exact location of William Blake's grave had been lost and forgotten as gravestones were taken away to create a lawn. Blake's grave is commemorated by a stone that reads "Near by lie the remains of the poet-painter William Blake 1757–1827 and his wife Catherine Sophia 1762–1831". The memorial stone is situated approximately 20 metres away from the actual grave, which is not marked. Members of the group Friends of William Blake have rediscovered the location and intend to place a permanent memorial at the site.[65][66]

Blake is recognised as a saint in the Ecclesia Gnostica Catholica. The Blake Prize for Religious Art was established in his honour in Australia in 1949. In 1957 a memorial to Blake and his wife was erected in Westminster Abbey.[67]

At the time of Blake's death, he had sold fewer than 30 copies of Songs of Innocence and of Experience.[68]

Politics[edit]

Blake was not active in any well-established political party. His poetry consistently embodies an attitude of rebellion against the abuse of class power as documented in David Erdman's large study Blake: Prophet Against Empire: A Poet's Interpretation of the History of His Own Times. Blake was concerned about senseless wars and the blighting effects of the Industrial Revolution. Much of his poetry recounts in symbolic allegory the effects of the French and American revolutions. Erdman claims Blake was disillusioned with them, believing they had simply replaced monarchy with irresponsible mercantilism and notes Blake was deeply opposed to slavery, and believes some of his poems read primarily as championing "free love" have had their anti-slavery implications short-changed.[69] A more recent (and very short) study, William Blake: Visionary Anarchist by Peter Marshall (1988), classified Blake and his contemporary William Godwin as forerunners of modern anarchism.[70] British Marxist historian E. P. Thompson's last finished work, Witness Against the Beast: William Blake and the Moral Law (1993), shows how far he was inspired by dissident religious ideas rooted in the thinking of the most radical opponents of the monarchy during the English Civil War.

Development of Blake's views[edit]

Because Blake's later poetry contains a private mythology with complex symbolism, his late work has been less published than his earlier more accessible work. The Vintage anthology of Blake edited by Patti Smith focuses heavily on the earlier work, as do many critical studies such as William Blake by D. G. Gillham.

The earlier work is primarily rebellious in character and can be seen as a protest against dogmatic religion especially notable in The Marriage of Heaven and Hell, in which the figure represented by the "Devil" is virtually a hero rebelling against an imposter authoritarian deity. In later works, such as Milton and Jerusalem, Blake carves a distinctive vision of a humanity redeemed by self-sacrifice and forgiveness, while retaining his earlier negative attitude towards what he felt was the rigid and morbid authoritarianism of traditional religion. Not all readers of Blake agree upon how much continuity exists between Blake's earlier and later works.

Psychoanalyst June Singer has written that Blake's late work displayed a development of the ideas first introduced in his earlier works, namely, the humanitarian goal of achieving personal wholeness of body and spirit. The final section of the expanded edition of her Blake study The Unholy Bible suggests the later works are the "Bible of Hell" promised in The Marriage of Heaven and Hell. Regarding Blake's final poem "Jerusalem", she writes: "The promise of the divine in man, made in The Marriage of Heaven and Hell, is at last fulfilled."[71]

John Middleton Murry notes discontinuity between Marriage and the late works, in that while the early Blake focused on a "sheer negative opposition between Energy and Reason", the later Blake emphasised the notions of self-sacrifice and forgiveness as the road to interior wholeness. This renunciation of the sharper dualism of Marriage of Heaven and Hell is evidenced in particular by the humanisation of the character of Urizen in the later works. Murry characterises the later Blake as having found "mutual understanding" and "mutual forgiveness".[72]

Sexuality[edit]

19th-century "free love" movement[edit]

Since his death, William Blake has been claimed by those of various movements who apply his complex and often elusive use of symbolism and allegory to the issues that concern them.[73] In particular, Blake is sometimes considered (along with Mary Wollstonecraft and her husband William Godwin) a forerunner of the 19th-century "free love" movement, a broad reform tradition starting in the 1820s that held that marriage is slavery, and advocated the removal of all state restrictions on sexual activity such as homosexuality, prostitution, and adultery, culminating in the birth control movement of the early 20th century. Blake scholarship was more focused on this theme in the earlier 20th century than today, although it is still mentioned notably by the Blake scholar Magnus Ankarsjö who moderately challenges this interpretation. The 19th-century "free love" movement was not particularly focused on the idea of multiple partners, but did agree with Wollstonecraft that state-sanctioned marriage was "legal prostitution" and monopolistic in character. It has somewhat more in common with early feminist movements[74] (particularly with regard to the writings of Mary Wollstonecraft, whom Blake admired).

Blake was critical of the marriage laws of his day, and generally railed against traditional Christian notions of chastity as a virtue.[75] At a time of tremendous strain in his marriage, in part due to Catherine's apparent inability to bear children, he directly advocated bringing a second wife into the house.[76] His poetry suggests that external demands for marital fidelity reduce love to mere duty rather than authentic affection, and decries jealousy and egotism as a motive for marriage laws. Poems such as "Why should I be bound to thee, O my lovely Myrtle-tree?" and "Earth's Answer" seem to advocate multiple sexual partners. In his poem "London" he speaks of "the Marriage-Hearse" plagued by "the youthful Harlot's curse", the result alternately of false Prudence and/or Harlotry. Visions of the Daughters of Albion is widely (though not universally) read as a tribute to free love since the relationship between Bromion and Oothoon is held together only by laws and not by love. For Blake, law and love are opposed, and he castigates the "frozen marriage-bed". In Visions, Blake writes:

Till she who burns with youth, and knows no fixed lot, is bound
In spells of law to one she loathes? and must she drag the chain
Of life in weary lust? (5.21-3, E49)

In the 19th century, poet and free love advocate Algernon Charles Swinburne wrote a book on Blake drawing attention to the above motifs in which Blake praises "sacred natural love" that is not bound by another's possessive jealousy, the latter characterised by Blake as a "creeping skeleton".[77] Swinburne notes how Blake's Marriage of Heaven and Hell condemns the hypocrisy of the "pale religious letchery" of advocates of traditional norms.[78] Another 19th-century free love advocate, Edward Carpenter (1844–1929), was influenced by Blake's mystical emphasis on energy free from external restrictions.[79]

In the early 20th century, Pierre Berger described how Blake's views echo Mary Wollstonecraft's celebration of joyful authentic love rather than love born of duty,[80] the former being the true measure of purity.[81] Irene Langridge notes that "in Blake's mysterious and unorthodox creed the doctrine of free love was something Blake wanted for the edification of 'the soul'."[82] Michael Davis's 1977 book William Blake a New Kind of Man suggests that Blake thought jealousy separates man from the divine unity, condemning him to a frozen death.[83]

As a theological writer, Blake has a sense of human "fallenness". S. Foster Damon noted that for Blake the major impediments to a free love society were corrupt human nature, not merely the intolerance of society and the jealousy of men, but the inauthentic hypocritical nature of human communication.[84] Thomas Wright's 1928 book Life of William Blake (entirely devoted to Blake's doctrine of free love) notes that Blake thinks marriage should in practice afford the joy of love, but notes that in reality it often does not,[85] as a couple's knowledge of being chained often diminishes their joy. Pierre Berger also analyses Blake's early mythological poems such as Ahania as declaring marriage laws to be a consequence of the fallenness of humanity, as these are born from pride and jealousy.[86]

Some scholars have noted that Blake's views on "free love" are both qualified and may have undergone shifts and modifications in his late years. Some poems from this period warn of dangers of predatory sexuality such as The Sick Rose. Magnus Ankarsjö notes that while the hero of Visions of the Daughters of Albion is a strong advocate of free love, by the end of the poem she has become more circumspect as her awareness of the dark side of sexuality has grown, crying "Can this be love which drinks another as a sponge drinks water?"[87] Ankarsjö also notes that a major inspiration to Blake, Mary Wollstonecraft, similarly developed more circumspect views of sexual freedom late in life. In light of Blake's aforementioned sense of human 'fallenness' Ankarsjö thinks Blake does not fully approve of sensual indulgence merely in defiance of law as exemplified by the female character of Leutha,[88] since in the fallen world of experience all love is enchained.[89] Ankarsjö records Blake as having supported a commune with some sharing of partners, though David Worrall read The Book of Thel as a rejection of the proposal to take concubines espoused by some members of the Swedenborgian church.[90]

Blake's later writings show a renewed interest in Christianity, and although he radically reinterprets Christian morality in a way that embraces sensual pleasure, there is little of the emphasis on sexual libertarianism found in several of his early poems, and there is advocacy of "self-denial", though such abnegation must be inspired by love rather than through authoritarian compulsion.[91] Berger (more so than Swinburne) is especially sensitive to a shift in sensibility between the early Blake and the later Blake. Berger believes the young Blake placed too much emphasis on following impulses,[92] and that the older Blake had a better formed ideal of a true love that sacrifices self. Some celebration of mystical sensuality remains in the late poems (most notably in Blake's denial of the virginity of Jesus's mother). However, the late poems also place a greater emphasis on forgiveness, redemption, and emotional authenticity as a foundation for relationships.

Religious views[edit]

Although Blake's attacks on conventional religion were shocking in his own day, his rejection of religiosity was not a rejection of religion per se. His view of orthodoxy is evident in The Marriage of Heaven and Hell. Therein, Blake lists several Proverbs of Hell, among which are the following:

  • Prisons are built with stones of Law, Brothels with bricks of Religion.
  • As the catterpillar [sic] chooses the fairest leaves to lay her eggs on, so the priest lays his curse on the fairest joys. (8.21, 9.55, E36)

In The Everlasting Gospel, Blake does not present Jesus as a philosopher or traditional messianic figure, but as a supremely creative being, above dogma, logic and even morality:

If he had been Antichrist Creeping Jesus,
He'd have done anything to please us:
Gone sneaking into Synagogues
And not us'd the Elders & Priests like Dogs,
But humble as a Lamb or Ass,
Obey'd himself to Caiaphas.
God wants not Man to Humble himself (55–61, E519–20)

Jesus, for Blake, symbolises the vital relationship and unity between divinity and humanity: "All had originally one language, and one religion: this was the religion of Jesus, the everlasting Gospel. Antiquity preaches the Gospel of Jesus." (Descriptive Catalogue, Plate 39, E543)

Blake designed his own mythology, which appears largely in his prophetic books. Within these he describes a number of characters, including "Urizen", "Enitharmon", "Bromion" and "Luvah". His mythology seems to have a basis in the Bible as well as Greek and Norse mythology,[94][95] and it accompanies his ideas about the everlasting Gospel.

One of Blake's strongest objections to orthodox Christianity is that he felt it encouraged the suppression of natural desires and discouraged earthly joy. In A Vision of the Last Judgment, Blake says that:

Men are admitted into Heaven not because they have curbed and governd their Passions or have No Passions but because they have Cultivated their Understandings. The Treasures of Heaven are not Negations of Passion but Realities of Intellect from which All the Passions Emanate Uncurbed in their Eternal Glory. (E564)

His words concerning religion in The Marriage of Heaven and Hell:

All Bibles or sacred codes have been the causes of the following Errors.
1. That Man has two real existing principles Viz: a Body & a Soul.
2. That Energy, called Evil, is alone from the Body, & that Reason, called Good, is alone from the Soul.
3. That God will torment Man in Eternity for following his Energies.
But the following Contraries to these are True
1. Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of Soul in this age.
2. Energy is the only life and is from the Body and Reason is the bound or outward circumference of Energy.
3. Energy is Eternal Delight. (Plate 4, E34)

Blake does not subscribe to the notion of a body distinct from the soul that must submit to the rule of the soul, but sees the body as an extension of the soul, derived from the "discernment" of the senses. Thus, the emphasis orthodoxy places upon the denial of bodily urges is a dualistic error born of misapprehension of the relationship between body and soul. Elsewhere, he describes Satan as the "state of error", and as beyond salvation.[96]

Blake opposed the sophistry of theological thought that excuses pain, admits evil and apologises for injustice. He abhorred self-denial,[97] which he associated with religious repression and particularly sexual repression:[98]

Prudence is a rich ugly old maid courted by Incapacity.
He who desires but acts not breeds pestilence. (7.4–5, E35)

He saw the concept of "sin" as a trap to bind men's desires (the briars of Garden of Love), and believed that restraint in obedience to a moral code imposed from the outside was against the spirit of life:

Abstinence sows sand all over
The ruddy limbs & flaming hair
But Desire Gratified
Plants fruits & beauty there. (E474)

He did not hold with the doctrine of God as Lord, an entity separate from and superior to mankind;[99] this is shown clearly in his words about Jesus Christ: "He is the only God ... and so am I, and so are you." A telling phrase in The Marriage of Heaven and Hell is "men forgot that All deities reside in the human breast".

Enlightenment philosophy[edit]

Blake had a complex relationship with Enlightenment philosophy. His championing of the imagination as the most important element of human existence ran contrary to Enlightenment ideals of rationalism and empiricism.[100] Due to his visionary religious beliefs, he opposed the Newtonian view of the universe. This mindset is reflected in an excerpt from Blake's Jerusalem:

I turn my eyes to the Schools & Universities of Europe
And there behold the Loom of Locke whose Woof rages dire
Washd by the Water-wheels of Newton. black the cloth
In heavy wreathes folds over every Nation; cruel Works
Of many Wheels I view, wheel without wheel, with cogs tyrannic
Moving by compulsion each other: not as those in Eden: which
Wheel within Wheel in freedom revolve in harmony & peace. (15.14–20, E159)

Blake believed the paintings of Sir Joshua Reynolds, which depict the naturalistic fall of light upon objects, were products entirely of the "vegetative eye", and he saw Locke and Newton as "the true progenitors of Sir Joshua Reynolds' aesthetic".[103] The popular taste in the England of that time for such paintings was satisfied with mezzotints, prints produced by a process that created an image from thousands of tiny dots upon the page. Blake saw an analogy between this and Newton's particle theory of light.[104] Accordingly, Blake never used the technique, opting rather to develop a method of engraving purely in fluid line, insisting that:

a Line or Lineament is not formed by Chance a Line is a Line in its Minutest Subdivision[s] Strait or Crooked It is Itself & Not Intermeasurable with or by any Thing Else Such is Job. (E784)

It has been supposed that, despite his opposition to Enlightenment principles, Blake arrived at a linear aesthetic that was in many ways more similar to the Neoclassical engravings of John Flaxman than to the works of the Romantics, with whom he is often classified.[105] However, Blake's relationship with Flaxman seems to have grown more distant after Blake's return from Felpham, and there are surviving letters between Flaxman and Hayley wherein Flaxman speaks ill of Blake's theories of art.[106] Blake further criticized Flaxman's styles and theories of art in his responses to criticism made against his print of Chaucer's Caunterbury Pilgrims in 1810.[107]

Assessment[edit]

Creative mindset[edit]

Northrop Frye, commenting on Blake's consistency in strongly held views, notes Blake "himself says that his notes on [Joshua] Reynolds, written at fifty, are 'exactly Similar' to those on Locke and Bacon, written when he was 'very Young'. Even phrases and lines of verse will reappear as much as forty years later. Consistency in maintaining what he believed to be true was itself one of his leading principles ... Consistency, then, foolish or otherwise, is one of Blake's chief preoccupations, just as 'self-contradiction' is always one of his most contemptuous comments".[108]

Blake abhorred slavery[109] and believed in racial and sexual equality. Several of his poems and paintings express a notion of universal humanity: "As all men are alike (tho' infinitely various)". In one poem, narrated by a black child, white and black bodies alike are described as shaded groves or clouds, which exist only until one learns "to bear the beams of love":

When I from black and he from white cloud free,
And round the tent of God like lambs we joy:
Ill shade him from the heat till he can bear,
To lean in joy upon our fathers knee.

28 Broad Street (now Broadwick Street) in an illustration of 1912. Blake was born here and lived here until he was 25. The house was demolished in 1965.[13]
Oberon, Titania and Puck with Fairies Dancing (1786)
The cottage in Felpham where Blake lived from 1800 until 1803
William Blake's image of the Minotaur to illustrate Inferno, Canto XII,12–28, The Minotaur XII
Blake's The Lovers' Whirlwind illustrates Hell in Canto V of Dante's Inferno
The Body of Abel Found by Adam and Eve, c. 1825. Watercolour on wood.
Blake's Newton (1795) demonstrates his opposition to the "single-vision" of scientific materialism: Newton fixes his eye on a compass (recalling Proverbs 8:27, an important passage for Milton)[101] to write upon a scroll that seems to project from his own head.[102]
Blake's "A Negro Hung Alive by the Ribs to a Gallows", an illustration to J. G. Stedman'sNarrative, of a Five Years' Expedition, against the Revolted Negroes of Surinam (1796)

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