Erhalten Sie Zugang zu diesem und mehr als 300000 Büchern ab EUR 5,99 monatlich.
- Herausgeber: Musaicum Books
- Kategorie: Poesie und Drama
- Sprache: Englisch
- Veröffentlichungsjahr: 2017
Taking his inspiration from the illuminated manuscripts of the middle ages, Blake invented the process of creating Illuminated Books. Between 1788 and early 1795 Blake published a series of fifteen Illuminated Books. He returned to creating Illuminated Books in 1804 when he began work on Milton (finished in 1808 or later) and Jerusalem. Blake committed himself in the minute particulars of producing his Illuminated Books. The process included creating a mental image, drawing, composing the design and poetry of the plate, engraving, printing, painting, compiling and selling. From inception to final production the color copy of Jerusalem was labored over for sixteen years. William Blake (1757 – 1827) was a British poet, painter, visionary mystic, and engraver, who illustrated and printed his own books. Blake proclaimed the supremacy of the imagination over the rationalism and materialism of the 18th-century. Largely unrecognised during his lifetime, Blake is now considered a seminal figure in the history of both the poetry and visual arts of the Romantic Age.
Sie lesen das E-Book in den Legimi-Apps auf:
Seitenzahl: 491
Das E-Book (TTS) können Sie hören im Abo „Legimi Premium” in Legimi-Apps auf:
Ähnliche
The Greatest Works of William Blake (With Complete Original Illustrations)
Published by
Books
Table of Contents
All Religions Are One (1788)
Plates
Text
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.
Principle 2
As all men are alike in Outward Form; so, and with the same infinite variety, all are alike in the Poetic Genius.
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.
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.
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.
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.
There Is No Natural Religion (1788)
Plates
Text
The Argument.
Man has no notion of moral fitness but from Education. Naturally he is only a natural organ subject to Sense.
I.
Man cannot naturally perceive but through his natural or bodily organs.
II.
Man by his reasoning power can only compare & judge of what he has already perceiv’d.
III.
From a perception of only 3 senses or 3 elements none could deduce a fourth or fifth.
IV.
None could have other than natural or organic thoughts if he had none but organic perceptions.
V.
Man’s desires are limited by his perceptions; none can desire what he has not perceiv’d.
VI.
The desires & perceptions of man, untaught by anything but organs of sense, must be limited to objects of sense.
------------------------
I.
Man’s perceptions are not bound by organs of perception; he perceives more than sense (tho’ ever so acute) can discover.
II.
Reason, or the ratio of all we have already known, is not the same that it shall be when we know more.
[Ed: Plates 12 to 17 occur only in certain, later editions.]
[Proposition III is missing.]
IV.
The bounded is loathed by its possessor. the same dull round, even of the universe, would soon become a mill with complicated wheels.
V.
If the many become the same as the few when possess’d, More! More! is the cry of a mistaken soul; less than All cannot satisfy Man.
VI.
If any could desire what he is incapable of possessing, despair must be his eternal lot.
VII.
The desire of Man being infinite, the possession is Infinite & himself Infinite.
Conclusion.
If it were not for the Poetic or Prophetic Character the Philosophic & Experimental would soon be at the ratio of all things, and stand still, unable to do other than repeat the same dull round over again.
Application.
He who sees the Infinite in all things sees God. He who sees the Ratio only sees himself only.
Therefore God becomes as we are, that we may be as he is.
The Book of Thel (1789)
Plates
Text
THEL’S Motto
Does the Eagle know what is in the pit?
Or wilt thou go ask the Mole:
Can Wisdom be put in a silver rod?
Or Love in a golden bowl?
I
The daughters of Mne Seraphim led round their sunny flocks.
All but the youngest; she in paleness sought the secret air.
To fade away like morning beauty from her mortal day:
Down by the river of Adona her soft voice is heard:
And thus her gentle lamentation falls like morning dew.
O life of this our spring! why fades the lotus of the water?
Why fade these children of the spring? born but to smile & fall.
Ah! Thel is like a watry bow. and like a parting cloud.
Like a reflection in a glass. like shadows in the water.
Like dreams of infants. like a smile upon an infants face,
Like the doves voice, like transient day, like music in the air;
Ah! gentle may I lay me down, and gentle rest my head.
And gentle sleep the sleep of death. and gentle hear the voice
Of him that walketh in the garden in the evening time.
The Lilly of the valley breathing in the humble grass
Answer’d the lovely maid and said; I am a watry weed,
And I am very small, and love to dwell in lowly vales;
So weak, the gilded butterfly scarce perches on my head.
Yet I am visited from heaven and he that smiles on all.
Walks in the valley. and each morn over me spreads his hand
Saying, rejoice thou humble grass, thou new-born lilly flower,
Thou gentle maid of silent valleys. and of modest brooks;
For thou shalt be clothed in light, and fed with morning manna:
Till summers heat melts thee beside the fountains and the springs
To flourish in eternal vales: then why should Thel complain,
Why should the mistress of the vales of Har, utter a sigh.
She ceasd & smild in tears, then sat down in her silver shrine.
Thel answerd. O thou little virgin of the peaceful valley.
Giving to those that cannot crave, the voiceless, the o’ertired.
Thy breath doth nourish the innocent lamb, he smells thy milky garments,
He crops thy flowers. while thou sittest smiling in his face,
Wiping his mild and meekin mouth from all contagious taints.
Thy wine doth purify the golden honey, thy perfume,
Which thou dost scatter on every little blade of grass that springs
Revives the milked cow, & tames the fire-breathing steed.
But Thel is like a faint cloud kindled at the rising sun:
I vanish from my pearly throne, and who shall find my place.
Queen of the vales the Lilly answerd, ask the tender cloud,
And it shall tell thee why it glitters in the morning sky,
And why it scatters its bright beauty thro’ the humid air.
Descend O little cloud & hover before the eyes of Thel.
The Cloud descended, and the Lilly bowd her modest head:
And went to mind her numerous charge among the verdant grass.
II.
O little Cloud the virgin said, I charge thee tell to me,
Why thou complainest not when in one hour thou fade away:
Then we shall seek thee but not find; ah Thel is like to thee.
I pass away. yet I complain, and no one hears my voice.
The Cloud then shew’d his golden head & his bright form emerg’d,
Hovering and glittering on the air before the face of Thel.
O virgin know’st thou not. our steeds drink of the golden springs
Where Luvah doth renew his horses: look’st thou on my youth,
And fearest thou because I vanish and am seen no more.
Nothing remains; O maid I tell thee, when I pass away,
It is to tenfold life, to love, to peace, and raptures holy:
Unseen descending, weigh my light wings upon balmy flowers;
And court the fair eyed dew. to take me to her shining tent;
The weeping virgin, trembling kneels before the risen sun,
Till we arise link’d in a golden band, and never part;
But walk united, bearing food to all our tender flowers
Dost thou O little Cloud? I fear that I am not like thee;
For I walk through the vales of Har. and smell the sweetest flowers;
But I feed not the little flowers: I hear the warbling birds,
But I feed not the warbling birds. they fly and seek their food;
But Thel delights in these no more because I fade away,
And all shall say, without a use this shining woman liv’d,
Or did she only live. to be at death the food of worms.
The Cloud reclind upon his airy throne and answer’d thus.
Then if thou art the food of worms. O virgin of the skies,
How great thy use. how great thy blessing; every thing that lives,
Lives not alone, nor for itself: fear not and I will call
The weak worm from its lowly bed, and thou shalt hear its voice.
Come forth worm of the silent valley, to thy pensive queen.
The helpless worm arose, and sat upon the Lillys leaf,
And the bright Cloud saild on, to find his partner in the vale.
III.
Then Thel astonish’d view’d the Worm upon its dewy bed.
Art thou a Worm? image of weakness. art thou but a Worm?
I see thee like an infant wrapped in the Lillys leaf:
Ah weep not little voice, thou can’st not speak. but thou can’st weep;
Is this a Worm? I see thee lay helpless & naked: weeping,
And none to answer, none to cherish thee with mothers smiles.
The Clod of Clay heard the Worms voice, & raisd her pitying head;
She bowd over the weeping infant, and her life exhal’d
In milky fondness, then on Thel she fix’d her humble eyes.
O beauty of the vales of Har. we live not for ourselves,
Thou seest me the meanest thing, and so I am indeed;
My bosom of itself is cold. and of itself is dark,
But he that loves the lowly, pours his oil upon my head.
And kisses me, and binds his nuptial bands around my breast.
And says; Thou mother of my children, I have loved thee.
And I have given thee a crown that none can take away
But how this is sweet maid, I know not, and I cannot know,
I ponder, and I cannot ponder; yet I live and love.
The daughter of beauty wip’d her pitying tears with her white veil,
And said. Alas! I knew not this, and therefore did I weep:
That God would love a Worm I knew, and punish the evil foot
That wilful, bruis’d its helpless form: but that he cherish’d it
With milk and oil, I never knew; and therefore did I weep,
And I complaind in the mild air, because I fade away,
And lay me down in thy cold bed, and leave my shining lot.
Queen of the vales, the matron Clay answerd; I heard thy sighs.
And all thy moans flew o’er my roof. but I have call’d them down:
Wilt thou O Queen enter my house. ‘tis given thee to enter,
And to return; fear nothing. enter with thy virgin feet.
IV.
The eternal gates terrific porter lifted the northern bar:
Thel enter’d in & saw the secrets of the land unknown;
She saw the couches of the dead, & where the fibrous roots
Of every heart on earth infixes deep its restless twists:
A land of sorrows & of tears where never smile was seen.
She wanderd in the land of clouds thro’ valleys dark, listning
Dolours & lamentations: waiting oft beside a dewy grave
She stood in silence. listning to the voices of the ground,
Till to her own grave plot she came, & there she sat down.
And heard this voice of sorrow breathed from the hollow pit.
Why cannot the Ear be closed to its own destruction?
Or the glistning Eye to the poison of a smile!
Why are Eyelids stord with arrows ready drawn,
Where a thousand fighting men in ambush lie?
Or an Eye of gifts & graces, show’ring fruits & coined gold!
Why a Tongue impress’d with honey from every wind?
Why an Ear, a whirlpool fierce to draw creations in?
Why a Nostril wide inhaling terror trembling & affright.
Why a tender curb upon the youthful burning boy!
Why a little curtain of flesh on the bed of our desire?
The Virgin started from her seat, & with a shriek.
Fled back unhinderd till she came into the vales of Har
***The End***
The Marriage of Heaven and Hell (1790)
Plates
Text
The Argument
As a new heaven is begun, and it is now thirty-three years since its advent: the Eternal Hell revives. And lo! Swedenborg is the Angel sitting at the tomb: his writings are the linen clothes folded up. Now is the dominion of Edom, & the return of Adam into Paradise: see Isaiah XXXIV & XXXV Chap:
Without Contraries is no progression. Attraction and Repulsion, Reason and Energy, Love and Hate, are necessary to Human existence.
From these contraries spring what the religious call Good & Evil. Good is the passive that obeys Reason. Evil is the active springing from Energy.
Good is Heaven. Evil is Hell
The voice of the Devil
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. calld Evil. is alone from the Body. & that Reason. calld 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
Marriage of Heaven and Hell Those who restrain desire, do so because theirs is weak enough to be restrained; and the restrainer or reason usurps its place & governs the unwilling.
And being restraind it by degrees becomes passive till it is only the shadow of desire.
The history of this is written in Paradise Lost. & the Governor or Reason is call’d Messiah.
And the original Archangel or possessor of the command of the heavenly host, is calld the Devil or Satan and his children are call’d Sin & Death
But in the Book of Job Miltons Messiah is call’d Satan.
For this history has been adopted by both parties
It indeed appear’d to Reason as if Desire was cast out. but the
Devils account is, that the Messiah fell. & formed a heaven of what he stole from the Abyss
This is shewn in the Gospel, where he prays to the Father to send the comforter or Desire that Reason may have Ideas to build on, the Jehovah of the Bible being no other than he, who dwells in flaming fire.
Know that after Christs death, he became Jehovah.
But in Milton; the Father is Destiny, the Son, a Ratio of the five senses. & the Holy-ghost, Vacuum!
Note. The reason Milton wrote in fetters when he wrote of Angels & God, and at liberty when of Devils & Hell, is because he was a true Poet and of the Devils party without knowing it.
A Memorable Fancy
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: thinking that as the sayings used in a nation, mark its character, so the Proverbs of Hell, shew the nature of Infernal wisdom better than any description of buildings or garments.
When I came home; on the abyss of the five senses, where a flat sided steep frowns over the present world. I saw a mighty Devil folded in black clouds, hovering on the sides of the rock, with corroding fires he wrote the following sentence now percieved by the minds of men, & read by them on earth.
How do you know but ev’ry Bird that cuts the airy way,
Is an immense world of delight, clos’d by your senses five?
Proverbs of Hell
Proverbs of Hell
Prisons are built with stones of Law, Brothels with bricks of Religion.
The pride of the peacock is the glory of God.
The lust of the goat is the bounty of God.
The wrath of the lion is the wisdom of God.
The nakedness of woman is the work of God.
Excess of sorrow laughs. Excess of joy weeps.
The roaring of lions, the howling of wolves, the raging of the stormy sea, and the destructive sword. are portions of eternity too great for the eye of man.
The fox condemns the trap, not himself.
Joys impregnate. Sorrows bring forth.
Let man wear the fell of the lion. woman the fleece of the sheep.
The bird a nest, the spider a web, man friendship.
The selfish smiling fool. & the sullen frowning fool. shall be both thought wise. that they may be a rod.
What is now proved was once, only imagin’d.
The rat, the mouse, the fox, the rabbet; watch the roots, the lion, the tyger, the horse, the elephant, watch the fruits.
The cistern contains: the fountain overflows
One thought. fills immensity.
Always be ready to speak your mind, and a base man will avoid you.
Every thing possible to be believ’d is an image of truth.
The eagle never lost so much time, as when he submitted to learn of the crow.
Proverbs of Hell
The fox provides for himself. but God provides for the lion.
Think in the morning, Act in the noon, Eat in the evening, Sleep in the night.
He who has sufferd you to impose on him knows you.
As the plow follows words, so God rewards prayers.
The tygers of wrath are wiser than the horses of instruction
Expect poison from the standing water.
You never know what is enough unless you know what is more than enough.
Listen to the fools reproach! it is a kingly title!
The eyes of fire, the nostrils of air, the mouth of water, the beard of earth.
The weak in courage is strong in cunning.
The apple tree never asks the beech how he shall grow, nor the lion. the horse; how he shall take his prey.
The thankful reciever bears a plentiful harvest.
If others had not been foolish. we should be so.
The soul of sweet delight. can never be defil’d,
When thou seest an Eagle, thou seest a portion of Genius. lift up thy head!
As the catterpiller chooses the fairest leaves to lay her eggs on, so the priest lays his curse on the fairest joys.
To create a little flower is the labour of ages.
Damn. braces: Bless relaxes.
The best wine is the oldest. the best water the newest.
Prayers plow not! Praises reap not!
Joys laugh not! Sorrows weep not!
Proverbs of Hell
The head Sublime, the heart Pathos, the genitals Beauty, the hands & feet Proportion.
As the air to a bird or the sea to a fish, so is contempt to the contemptible.
The crow wish’d every thing was black, the owl, that every thing was white.
Exuberance is Beauty.
If the lion was advised by the fox. he would be cunning.
Improvement makes strait roads, but the crooked roads without Improvement, are roads of Genius.
Sooner murder an infant in its cradle than nurse unacted desires
Where man is not nature is barren.
Truth can never be told so as to be understood, and not be believ’d.
Enough! or Too much!
The ancient Poets animated all sensible objects with Gods or Geniuses calling them by the names and adorning them with the properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged & numerous senses could percieve.
And particularly they studied the genius of each city & country. placing it under its mental deity.
Till a system was formed, which some took advantage of & enslav’d the vulgar by attempting to realize or abstract the mental deities from their objects: thus began Priesthood.
Choosing forms of worship from poetic tales.
And at length they pronounced that the Gods had orderd such things.
Thus men forgot that All deities reside in the human breast.
A Memorable Fancy
The Prophets Isaiah and Ezekiel dined with me, and I asked them how they dared so roundly to assert. that God spake to them; and whether they did not think at the time, that they would be misunderstood, & so be the cause of imposition.
Isaiah answer’d. I saw no God. nor heard any, in a finite organical perception; but my senses discover’d the infinite in every thing, and as I was then perswaded. & remain confirm’d; that the voice of honest indignation is the voice of God, I cared not for consequences but wrote.
Then I asked: does a firm perswasion that a thing is so, make it so?
He replied. All poets believe that it does, & in ages of imagination
this firm perswasion removed mountains; but many are not capable of a firm perswasion of any thing.
Then Ezekiel said. The philosophy of the east taught the first principles of human perception some nations held one
principle for the origin & some another, we of Israel taught that the Poetic Genius (as you now call it) was the first principle and all the others merely derivative, which was the cause of our despising the Priests & Philosophers of other countries, and propheying that all Gods
would at last be
proved. to originate in ours & to be the tributaries of the Poetic Genius, it was this. that our great poet King David desired so fervently & invokes so patheticly, saying by this he conquers enemies & governs kingdoms; and we so loved our God.
that we cursed in his name all the deities of surrounding nations, and asserted that they had rebelled; from these opinions the vulgar came to think that all nations would at last be subject to the jews.
This said he, like all firm perswasions, is come to pass, for all nations believe the jews code and worship the jews god, and what greater subjection can be
I heard this with some wonder, & must confess my own conviction. After dinner I ask’d Isaiah to favour the world with his lost works, he said none of equal value was lost. Ezekiel said the same of his.
I also asked Isaiah what made him go naked and barefoot three years? he answerd, the same that made our friend Diogenes the Grecian.
I then asked Ezekiel. why he eat dung, & lay so long on his right & left side? he answerd. the desire of raising other men into a perception of the infinite this the North American tribes practise. & is he honest who resists his genius or conscience.
only for the sake of present ease or gratification?
The ancient tradition that the world will be consumed in fire at the end of six thousand years is true. as I have heard from Hell.
For the cherub with his flaming sword is hereby commanded to leave his guard at the tree of life, and when he does, the whole creation will be consumed, and appear infinite. and holy whereas it now appears finite & corrupt.
This will come to pass by a improvement of sensual enjoyment.
But first the notion that man has a body distinct from his soul, is to be expunged; this I shall do, by printing in the infernal method, by corrosives, which in Hell are salutary and medicinal, melting apparent surfaces away, and displaying the infinite which was hid.
If the doors of perception were cleansed every thing would appear to man as it is: infinite.
For man has closed himself up, till he sees all things thro’narrow chinks of his cavern.
A Memorable Fancy
I was in a Printing house in Hell & saw the method in which knowledge is transmitted from generation to generation.
In the first chamber was a Dragon-Man, clearing away the rubbish from a caves mouth; within, a number of Dragons were hollowing the cave,
In the second chamber was a Viper folding round the rock & the cave, and others adorning it with gold silver and precious stones.
In the third chamber was an Eagle with wings and feathers of air, he caused the inside of the cave to be infinite, around were numbers of Eagle like men, who built palaces in the immense cliffs.
In the fourth chamber were Lions of flaming fire raging around & melting the metals into living fluids.
In the fifth chamber were Unnam’d forms, which cast the metals into the expanse.
There they were reciev’d by Men who occupied the sixth chamber, and took the forms of books & were arranged in libraries.
The Giants who formed this world into its sensual existence and now seem to live in it in chains; are in truth. the causes of its life & the sources of all activity, but the chains are, the cunning of weak and tame minds. which have power to resist energy. according to the proverb, the weak in courage is strong in cunning.
Thus one portion of being, is the Prolific. the other, the Devouring: to the devourer it seems as if the producer was in his chains, but it is not so, he only takes portions of existence and fancies that the whole.
But the Prolific would cease to be Prolific unless the Devourer as a sea recieved the excess of his delights.
Some will say, Is not God alone the Prolific? I answer, God only Acts & Is, in existing beings or Men.
These two classes of men are always upon earth, & they should be enemies; whoever tries
to reconcile them seeks to destroy existence.
Religion is an endeavour to reconcile the two.
Note. Jesus Christ did not wish to unite but to seperate them, as in the Parable of sheep and goats! & he says I came not to send Peace but a Sword.
Messiah or Satan or Tempter was formerly thought to be one of the Antediluvians who are our Energies.
A Memorable Fancy
An Angel came to me and said. O pitiable foolish young man!
O horrible! O dreadful state! consider the hot burning dungeon thou art preparing for thyself to all eternity, to which thou art going in such career.
I said. perhaps you will be willing to shew me my eternal lot & we will contemplate together upon it and see whether your lot or mine is most desirable
So he took me thro’ a stable & thro’ a church & down into the church vault at the end of which was a mill: thro’ the mill we went, and came to a cave. down the winding cavern we groped our tedious way till a void boundless as a nether sky appeard beneath us & we held by the roots of trees and hung over this immensity; but I said, if you please we will commit ourselves to this void and see whether providence is here also, if you will not I will? but he answerd. do not presume O young-man but as we here remain behold thy lot which will soon appear when the darkness passes away
So I remaind with him sitting in the twisted root of
an oak. he was suspended in a fungus which hung with the head downward into the deep:
By degrees we beheld the infinite Abyss, fiery as the smoke of a burning city; beneath us at an immense distance was the sun, black but shining round it were fiery tracks on which revolv’d vast spiders, crawling after their prey; which flew or rather swum in the infinite deep, in the most terrific shapes of animals sprung from corruption. & the air was full of them, & seemd composed of them; these are Devils. and are called Powers of the air, I now asked my companion which was my eternal lot? he said, between the black & white spiders
But now, from between the black & white spiders a cloud and fire burst and rolled thro the deep blackning all beneath, so that the nether deep grew black as a sea & rolled with a terrible noise: beneath us was nothing now to be seen but a black tempest, till looking east between the clouds & the waves, we saw a cataract of blood mixed with fire and not many stones throw from us appeard and sunk again the scaly fold of a monstrous serpent.
at last to the east, distant about three degrees appeard a fiery crest above the waves slowly it reared like a ridge of golden rocks till we discoverd two globes of crimson fire. from which the sea fled away in clouds of smoke, and now we saw, it was the head of Leviathan. his forehead was divided into streaks of green & purple like those on a tygers forehead: soon we saw his mouth & red gills hang just above the raging foam tinging the black deep with beams of bood, advancing toward us with all the
fury of a spiritual existence.
My friend the Angel climb’d up from his station into the mill; I remain’d alone, & then this appearance was no more, but I found
myself sitting on a pleasant bank beside a river by moon light hearing a harper who sung to the harp. & his theme was, The man who never alters his opinion is like standing water, & breeds reptiles of the mind.
But I arose, and sought for the mill, & there I found my Angel, who surprised asked me, how I escaped?
I answerd. All that we saw was owing to your metaphysics: for when you ran away, I found myself on a bank by moonlight hearing a harper, But now we have seen my eternal lot, shall I shew you yours? he laughd at my proposal: but I by force suddenly caught him in my arms, & flew westerly thro’ the night, till we were elevated above the earths shadow: then I flung myself with him directly into the body of the sun, here I clothed myself in white, & taking in my hand Swedenborgs volumes sunk from the glorious clime, and passed all the planets till we came to saturn, here I staid to rest & then leap’d into the void, between saturn & the fixed stars.
Here said I! is your lot, in this space, if space it may be calld, Soon we saw the stable and the church, & I took him to the altar and open’d the Bible, and lo! it was a deep pit, into which I descended driving the Angel before me, soon we saw seven houses of brick, one we enterd; in it were a
number of monkeys,
baboons, & all of that species chaind by the middle, grinning and snatching at one another, but witheld by the shortness of their chains: however I saw that they sometimes grew numerous, and then the weak were caught by the strong and with a grinning aspect, first coupled with & then devourd, by plucking off first one limb and then another till the body was left a helpless trunk. this after grinning & kissing it with seeming fondness they devourd too; and here & there I saw one savourily picking the flesh off of his own tail; as the stench terribly annoyd us both we went into the mill, & I in my hand brought the skeleton of a body, which in the mill was Aristotles Analytics.
So the Angel said: thy phantasy has imposed upon me & thou oughtest to be ashamed.
I answerd: we impose on one another, & it is but lost time to converse with you whose works are only Analytics.
Opposition is true Friendship.
I have always found that Angels have the vanity to speak of themselves as the only wise; this they do with a confident insolence sprouting from systematic reasoning:
Thus Swedenborg boasts that what he writes is new; tho’ it is only the Contents or Index of already publish’d books A man carried a monkey about for a shew, & because he was a little wiser than the monkey, grew vain, and conciev’d himself as much
wiser than seven men. It is so with Swedenborg; he shews the folly of churches & exposes hypocrites, till he imagines that all are religious. & himself the single
one on earth that ever broke a net.
Now hear a plain fact: Swedenborg has not written one new truth: Now hear another: he has written all the old falshoods.
And now hear the reason. He conversed with Angels who are all religious, & conversed not with Devils who all hate religion, for he was incapable thro’ his conceited notions.
Thus Swedenborgs writings are a recapitulation of all superficial opinions, and an analysis of the more sublime, but no further.
Have now another plain fact: Any man of mechanical talents may from the writings of Paracelsus or Jacob Behmen, produce ten thousand volumes of equal value with Swedenborg’s.
and from those of Dante or Shakespear, an infinite number.
But when he has done this, let him not say that he knows better than his master, for he only holds a candle in sunshine.
A Memorable Fancy
Once I saw a Devil in a flame of fire. who arose before an Angel that sat on a cloud. and the Devil utterd these words.
The worship of God is. Honouring his gifts in other men each according to his genius. and loving the greatest men best, those who envy or calumniate great men hate God, for there is no other God.
The Angel hearing this became almost blue but mastering himself he grew yellow, & at last white pink & smiling, and then replied, Thou Idolater, is not God One? & is not he visible in Jesus Christ? and has not Jesus Christ given his sanction to the law of ten commandments and are not all other men fools, sinners, & nothings?
The Devil answer’d; bray a fool in a morter with wheat. yet shall not his folly be beaten out of him: if Jesus Christ is the greatest man, you ought to love him in the greatest degree; now hear how he has given his sanction to the law of ten
commandments: did he not mock at the sabbath, and so mock the sabbaths God? murder those who were murderd because of him? turn away the law from the woman taken in adultery? steal the labor of others to support him? bear false witness when he omitted making a defence before Pilate? covet when he pray’d for his disciples, and when he bid them shake off the dust of their feet against such as refused to lodge them? I tell you, no virtue can exist without breaking these ten commandments: Jesus was all virtue, and acted from impulse: not from rules.
When he had so spoken: I beheld the Angel who stretched out his arms embracing the flame of fire & he was consumed and arose as Elijah.
Note. This Angel, who is now become a Devil, is my
particular friend: we often read the Bible together in its infernal or diabolical sense which the world shall have if they behave well
I have also: The Bible of Hell: which the world shall have whether they will or no.
One Law for the Lion & Ox is Oppression
A Song of Liberty
1. The Eternal Female groand! it was heard over all the Earth: 2. Albions coast is sick silent; the American meadows faint!
3 Shadows of Prophecy shiver along by the lakes and the rivers and mutter across the ocean! France rend down thy dungeon; 4. Golden Spain burst the barriers of old Rome;
5. Cast thy keys O Rome into the deep down falling, even to eternity down falling,
6. And weep!
7. In her trembling hands she took the new, born terror howling; 8. On those infinite mountains of light now barr’d out by the atlantic sea, the new born fire stood before the starry king!
9. Flag’d with grey brow’d snows and thunderous visages the jealous wings wav’d over the deep.
10. The speary hand burned aloft, unbuckled was the shield, forth went the hand of jealousy among the flaming hair, and hurl’d the new born wonder thro’ the starry night.
11. The fire, the fire, is falling!
12. Look up! look up! O citizen of London. enlarge thy countenance; O Jew, leave counting gold! return to thy oil and wine; O African! black African! (go. winged thought widen his forehead.) 13. The fiery limbs, the flaming hair,shot like the sinking sun into the western sea.
14. Wak’d from his eternal sleep, the hoary, element roaring fled away: 15. Down rushd beating his wings in vain the jealous king: his grey brow’d councellors, thunderous warriors, curl’d veterans, among helms, and shields, and chariots horses, elephants: banners, castles, slings and rocks,
16. Falling, rushing, ruining! buried in the ruins, on Urthona’s dens.
17. All night beneath the ruins, then their sullen flames faded emerge round the gloomy king,
18. With thunder and fire: leading his starry hosts thro’ the waste wilderness he promulgates his ten commands,
glancing his beamy eyelids over the deep in dark dismay,
19. Where the son of fire in his eastern cloud, while the morning plumes her golden breast,
20. Spurning the clouds written with curses, stamps the stony law to dust, loosing the eternal horses from the dens of night, crying
Empire is no more! and now the lion & wolf shall cease.
Chorus
Let the Priests of the Raven of dawn, no longer in deadly black, with hoarse note curse the sons of joy. Nor his accepted brethren whom, tyrant, he calls free; lay the bound or build the roof. Nor pale religious letchery call that virginity, that wishes but acts not!
For every thing that lives is Holy.
Visions of the Daughters ofAlbion (1793)
Plates
Text
The Argument
I loved Theotormon
And I was not ashamed
I trembled in my virgin fears
And I hid in Leutha’s vale!
I plucked Leutha’s flower,
And I rose up from the vale;
But the terrible thunders tore
My virgin mantle in twain.
Visions
ENSLAV’D, the Daughters of Albion weep: a trembling lamentation
Upon their mountains; in their valleys. sighs toward America.
For the soft soul of America, Oothoon wanderd in woe,
Along the vales of Leutha seeking flowers to comfort her;
And thus she spoke to the bright Marygold of Leutha’s vale
Art thou a flower! art thou a nymph! I see thee now a flower;
Now a nymph! I dare not pluck thee from thy dewy bed!
The Golden nymph replied; pluck thou my flower Oothoon the mild
Another flower shall spring, because the soul of sweet delight
Can never pass away. she ceas’d & closd her golden shrine.
Then Oothoon pluck’d the flower saying, I pluck thee from thy bed
Sweet flower. and put thee here to glow between my breasts
And thus I turn my face to where my whole soul seeks.
Over the waves she went in wing’d exulting swift delight;
And over Theotormons reign, took her impetuous course.
Bromion rent her with his thunders. on his stormy bed
Lay the faint maid, and soon her woes appalld his thunders hoarse
Bromion spoke. behold this harlot here on Bromions bed,
And let the jealous dolphins sport around the lovely maid;
Thy soft American plains are mine, and mine thy north & south:
Stampt with my signet are the swarthy children of the sun:
They are obedient, they resist not, they obey the scourge:
Their daughters worship terrors and obey the violent:
Now thou maist marry Bromions harlot, and protect the child
Of Bromions rage, that Oothoon shall put forth in nine moons time
Then storms rent Theotormons limbs; he rolld his waves around.
And folded his black jealous waters round the adulterate pair
Bound back to back in Bromions caves terror & meekness dwell
At entrance Theotormon sits wearing the threshold hard
With secret tears; beneath him sound like waves on a desart shore
The voice of slaves beneath the sun, and children bought with money.
That shiver in religious caves beneath the burning fires
Of lust, that belch incessant from the summits of the earth
Oothoon weeps not: she cannot weep! her tears are locked up;
But she can howl incessant writhing her soft snowy limbs.
And calling Theotormons Eagles to prey upon her flesh.
I call with holy voice! kings of the sounding air,
Rend away this defiled bosom that I may reflect.
The image of Theotormon on my pure transparent breast.
The Eagles at her call descend & rend their bleeding prey;
Theotormon severely smiles. her soul reflects the smile;
As the clear spring mudded with feet of beasts grows pure & smiles.
The Daughters of Albion hear her woes. & eccho back her sighs.
Why does my Theotormon sit weeping upon the threshold;
And Oothoon hovers by his side, perswading him in vain:
I cry arise O Theotormon for the village dog
Barks at the breaking day. the nightingale has done lamenting.
The lark does rustle in the ripe corn, and the Eagle returns
From nightly prey, and lifts his golden beak to the pure east;
Shaking the dust from his immortal pinions to awake
The sun that sleeps too long. Arise my Theotormon I am pure.
Because the night is gone that clos’d me in its deadly black.
They told me that the night & day were all that I could see;
They told me that I had five senses to inclose me up.
And they inclos’d my infinite brain into a narrow circle,
And sunk my heart into the Abyss, a red round globe hot burning
Till all from life I was obliterated and erased.
Instead of morn arises a bright shddow, like an eye
In the eastern cloud: instead of night a sickly charnel house;
That Theotormon hears me not! to him the night and morn
Are both alike: a night of sighs, a morning of fresh tears;
And none but Bromion can hear my lamentations.
With what sense is it that the chicken shuns the ravenous hawk?
With what sense does the tame pigeon measure out the expanse?
With what sense does the bee form cells? have not the mouse & frog
Eyes and ears and sense of touch? yet are their habitations.
And their pursuits, as different as their forms and as their joys:
Ask the wild ass why he refuses burdens: and the meek camel
Why he loves man: is it because of eye ear mouth or skin
Or breathing nostrils? No. for these the wolf and tyger have.
Ask the blind worm the secrets of the grave, and why her spires
Love to curl round the bones of death; and ask the rav’nous snake
Where she gets poison: & the wing’d eagle why he loves the sun
And then tell me the thoughts of man, that have been hid of old.
Silent I hover all the night, and all day could be silent.
If Theotormon once would turn his loved eyes upon me;
How can I be defild when I reflect thy image pure?
Sweetest the fruit that the worm feeds on. & the soul prey’d on by woe
The new wash’d lamb ting’d with the village smoke & the bright swan
By the red earth of our immortal river: I bathe my wings.
And I am white and pure to hover round Theotormons breast.
Then Theotormon broke his silence. and he answered.
Tell me what is the night or day to one o’erflowd with woe?
Tell me what is a thought? & of what substance is it made?
Tell me what is a joy? & in what gardens do joys grow?
And in what rivers swim the sorrows? and upon what mountains
Wave shadows of discontent? and in what houses dwell the wretched
Drunken with woe forgotten. and shut up from cold despair.
Tell me where dwell the thoughts forgotten till thou call them forth
Tell me where dwell the joys of old! & where the ancient loves?
And when will they renew again & the night of oblivion past?
That I might traverse times & spaces far remote and bring
Comforts into a present sorrow and a night of pain
Where goest thou O thought? to what remote land is thy flight?
If thou returnest to the present moment of affliction
Wilt thou bring comforts on thy wings. and dews and honey and balm;
Or poison from the desart wilds, from the eyes of the envier.
Then Bromion said: and shook the cavern with his lamentation
Thou knowest that the ancient trees seen by thine eyes have fruit;
But knowest thou that trees and fruits flourish upon the earth
To gratify senses unknown? trees beasts and birds unknown:
Unknown, not unpercievd, spread in the infinite microscope,
In places yet unvisited by the voyager. and in worlds
Over another kind of seas, and in atmospheres unknown:
Ah! are there other wars, beside the wars of sword and fire!
And are there other sorrows, beside the sorrows of poverty!
And are there other joys, beside the joys of riches and ease?
And is there not one law for both the lion and the ox?
And is there not eternal fire, and eternal chains?
To bind the phantoms of existence from eternal life?
Then Oothoon waited silent all the day. and all the night,
But when the morn arose, her lamentation renewd,
The Daughters of Albion hear her woes, & eccho back her sighs.
O Urizen! Creator of men! mistaken Demon of heaven:
Thy joys are tears! thy labour vain, to form men to thine image.
How can one joy absorb another? are not different joys
Holy, eternal, infinite! and each joy is a Love.
Does not the great mouth laugh at a gift? & the narrow eyelids mock
At the labour that is above payment, and wilt thou take the ape
For thy councellor? or the dog, for a schoolmaster to thy children?
Does he who contemns poverty, and he who turns with abhorrence
From usury: feel the same passion or are they moved alike?
How can the giver of gifts experience the delights of the merchant?
How the industrious citizen the pains of the husbandman.
How different far the fat fed hireling with hollow drum;
Who buys whole corn fields into wastes, and sings upon the heath:
How different their eye and ear! how different the world to them!
With what sense does the parson claim the labour of the farmer?
What are his nets & gins & traps. & how does he surround him
With cold floods of abstraction, and with forests of solitude,
To build him castles and high spires. where kings & priests may dwell.
Till she who burns with youth. and knows no fixed lot; is bound
In spells of law to one she loaths: and must she drag the chain
Of life, in weary lust! must chilling murderous thoughts. obscure
The clear heaven of her eternal spring? to bear the wintry rage
Of a harsh terror driv’n to madness, bound to hold a rod
Over her shrinking shoulders all the day; & all the night
To turn the wheel of false desire: and longings that wake her womb
To the abhorred birth of cherubs in the human form
That live a pestilence & die a meteor & are no more.
Till the child dwell with one he hates. and do the deed he loaths
And the impure scourge force his seed into its unripe birth
E’er yet his eyelids can behold the arrows of the day.
Does the whale worship at thy footsteps as the hungry dog?
Or does he scent the mountain prey, because his nostrils wide
Draw in the ocean? does his eye discern the flying cloud
As the ravens eye? or does he measure the expanse like the vulture?
Does the still spider view the cliffs where eagles hide their young?
Or does the fly rejoice. because the harvest is brought in?
Does not the eagle scorn the earth & despise the treasures beneath?
But the mole knoweth what is there, & the worm shall tell it thee.
Does not the worm erect a pillar in the mouldering church yard?
And a palace of eternity in the jaws of the hungry grave
Over his porch these words are written. Take thy bliss O Man!
And sweet shall be thy taste & sweet thy infant joys renew!
Infancy, fearless, lustful, happy! nestling for delight
In laps of pleasure; Innocence! honest, open, seeking
The vigorous joys of morning light; open to virgin bliss.
Who taught thee modesty, subtil modesty! child of night & sleep
When thou awakest, wilt thou dissemble all thy secret joys
Or wert thou not awake when all this mystery was disclos’d!
Then com’st thou forth a modest virgin knowing to dissemble
With nets found under thy night pillow, to catch virgin joy,
And brand it with the name of whore; & sell it in the night,
In silence. ev’n without a whisper, and in seeming sleep:
Religious dreams and holy vespers, light thy smoky fires:
Once were thy fires lighted by the eyes of honest morn
And does my Theotormon seek this hypocrite modesty!
This knowing, artful, secret, fearful, cautious, trembling hypocrite.
Then is Oothoon a whore indeed! and all the virgin joys
Of life are harlots: and Theotormon is a sick mans dream
And Oothoon is the crafty slave of selfish holiness.
But Oothoon is not so, a virgin fill’d with virgin fancies
Open to joy and to delight where ever beauty appears
If in the morning sun I find it: there my eyes are fix’d
In happy copulation; if in evening mild. wearied with work;
Sit on a bank and draw the pleasures of this free born joy.
The moment of desire! the moment of desire! The virgin
That pines for man; shall awaken her womb to enormous joys
In the secret shadows of her chamber; the youth shut up from
The lustful joy. shall forget to generate. & create an amorous image
In the shadows of his curtains and in the folds of his silent pillow.
Are not these the places of religion? the rewards of continence?
The self enjoyings of self denial? Why dost thou seek religion?
Is it because acts are not lovely, that thou seekest solitude,
Where the horrible darkness is impressed with reflections of desire.
Father of jealousy. be thou accursed from the earth!
Why hast thou taught my Theotormon this accursed thing?
Till beauty fades from off my shoulders darken’d and cast out,
A solitary shadow wailing on the margin of non-entity.
I cry, Love! Love! Love! happy happy Love! free as the mountain wind!
Can that be Love, that drinks another as a sponge drinks water?
That clouds with jealousy his nights, with weepings all the day:
To spin a web of age around him. grey and hoary! dark!
Till his eyes sicken at the fruit that hangs before his sight.
Such is self-love that envies all! a creeping skeleton
With lamplike eyes watching around the frozen marriage bed.
But silken nets and traps of adamant will Oothoon spread,
And catch for thee girls of mild silver, or of furious gold;
I’ll lie beside thee on a bank & view their wanton play
In lovely copulation bliss on bliss with Theotormon:
Red as the rosy morning, lustful as the firstborn beam,
Oothoon shall view his dear delight, nor e’er with jealous cloud
Come in the heaven of generous love; nor selfish blightings bring.
Does the sun walk in glorious raiment, on the secret floor
Where the cold miser spreads his gold? or does the bright cloud drop
On his stone threshold? does his eye behold the beam that brings
Expansion to the eye of pity? or will he bind himself
Beside the ox to thy hard furrow? does not that mild beam blot
The bat, the owl, the glowing tyger, and the king of night.
The sea fowl takes the wintry blast. for a cov’ring to her limbs:
And the wild snake, the pestilence to adorn him with gems & gold.
And trees. & birds. & beasts. & men. behold their eternal joy.
Arise you little glancing wings, and sing your infant joy!
Arise and drink your bliss, for every thing that lives is holy!
Thus every morning wails Oothoon. but Theotormon sits
Upon the margind ocean conversing with shadows dire.
The Daughters of Albion hear her woes, & eccho back her sighs.
* * * *The End* * * *
For Children: The Gates ofParadise (1793)
Plates
Text
What is Man!
1 I found him beneath a Tree
2 Water
3 Earth
4 Air
5 Fire.
6 At length for hatching ripe he breaks the shell
7 Alas!
8 My Son! my Son!
9 I want! I want!
10 Help! Help!
11 Aged Ignorance
12 Does thy God O Priest take such vengeance as this?
13 Fear & Hope are — Vision
14 The Traveller hasteth in the Evening
15 Death's Door
16 I have said to the Worm Thou art my mother & my sister
America A Prophecy (1793)
Plates
Text
Preludium
The shadowy daughter of Urthona stood before red Orc.
When fourteen suns had faintly journey’d o’er his dark abode;
His food she brought in iron baskets, his drink in cups of iron;
Crown’d with a helmet & dark hair the nameless female stood;
A quiver with its burning stores, a bow like that of night,
When pestilence is shot from heaven; no other arms she need:
Invulnerable tho’ naked, save where clouds roll round her loins,
Their awful folds in the dark air; silent she stood as night;
For never from her iron tongue could voice or sound arise;
But dumb till that dread day when Orc assay’d his fierce embrace.
Dark virgin; said the hairy youth, thy father stern abhorr’d;
Rivets my tenfold chains while still on high my spirit soars;
Sometimes an eagle screaming in the sky, sometimes a lion,
Stalking upon the mountains, & sometimes a whale I lash
