“Both read the Bible day and night,
But thou read’st black where I read white.”
(Everlasting Gospel, MS.)
Thus, by his own showing, in the recorded words of Christ he found authority for his vision and sympathy with his faith; in the published creed of reason or rationalism, he found negation of his belief and antipathy to his aims. Hence in his later denunciation he brackets together the Churches of Rome and England with the Churches of Ferney and Lausanne; it was all uninspired — all “nature’s cruel holiness — the deceits of natural religion”; all irremediably involved, all inextricably interwoven with the old fallacies and the old prohibitions.
Such points as these do, above most others, deserve, demand, and reward the trouble of clearing up; and these once understood, much that seemed the aimless unreflecting jargon of crude or accidental rhetoric assumes a distinct if unacceptable meaning. It is much otherwise with the external scheme or literal shell of the Jerusalem. Let no man attempt to define the post or expound the office of the “terrible sons and daughters.” These, with all their flock of emanations and spectrous or vegetating shadows, let us leave to the discretion of Los; who has enough on his hands among them all. Neither let any attempt to plant a human foot upon the soil of the newly-divided shires and counties, partitioned though they be into the mystic likeness of the twelve tribes of Israel. Nor let any questioner of arithmetical mind apply his skill in numbers to the finding of flaws or products in the twelves, twenty-fours, and twenty-sevens which make up the sum of their male and female emanations. In earnest, the externals of this poem are too incredibly grotesque — the mythologic plan too incomparably tortuous — to be fit for any detailed coherence of remark. Nor indeed were they meant to endure it. Such things, and the expression of such things, as are here treated of, are not to be reasoned out; the matter one may say is above reasoning; the manner (taken apart from the matter) is below it: the spirit of the work is too strong and its form too faulty for any rule or line. It will upon the whole suffice if this be kept in mind; that to Blake, in a literal perhaps as well as a mystical sense, Albion was as it were the cradle and centre of all created existence; he even calls on the Jews to recognize it as the parent land of their history and their faith. Its incarnate spirit is chief among the ancient giant-gods, Titans of his mythology, who were lords of the old simple world and its good things, its wise delights and strong sweet instincts, full of the vigorous impulse of innocence; lords of an extinct kingdom, superseded now and transformed by the advent of moral fear and religious jealousy, of pallid faith and artificial abstinence. In this manner Albion is changed and overthrown; hence at length he dies, stifled and slain by his children under the new law. His one friend, not misled or converted to the dispensations of bodily virtue and spiritual restraint, but faithful from of old and even after his change and conversion to moral law, is Time; whose Spectre, or mere outside husk and likeness, is indeed (as it must needs be) fain to range itself on the transitory side of things, fain to follow after the fugitive Emanation embodied in these new forms of life and allied to the faith and habit of the day against the old liberty; but for all the desire of his despair and fierce entreaties to be let go, he is yet kept to work, however afflicted and rebellious, and compelled to labour with Time’s self at the building up within every man of that spiritual city which is redemption and freedom for all men (ch. i.). All the myth of this building of “Golgonooza,” (that is, we know, inspired art by which salvation must come) is noticeable for sweet intricacy of beauty; only after a little some maddening memory (surely not pure inspiration this time, but rather memory?) of the latter chapters of Ezekiel, with their interminable inexplicable structures and plans, seizes on Blake’s passionate fancy and sets him at work measuring and dividing walls and gates in a style calculated to wear out a hecatomb of scholiasts, for whole pages in which no subtilized mediæval intellect, though trained under seraphic or cherubic doctors, could possibly find one satisfactory hair to split. For it merely trebles the roaring and rolling confusion when some weak grain of symbolism is turned up for a glimpse of time in the thick of a mass of choral prose consisting of absolute fancy and mere naked sound.
Not that there is here less than elsewhere of the passion and beauty which redeem so much of these confused and clamorous poems. The merits and attractions of this book are not such as can be minced small and served up in fragments. To do justice to its melodious eloquence and tender subtlety, we should have to analyze or transcribe whole sections: to give any fair notion of the grandeur and variety of its decorations would take up twice the space we can allow to it. Let this brief prologue stand as a sample of the former qualities.
“Reader! lover of books! lover of heaven
And of that God from whom all things are given;
Who in mysterious Sinai’s awful cave
To Man the wondrous art of writing gave;
Again he speaks in thunder and in fire,
Thunder of thought and flames of fierce desire;
Even from the depths of Hell his voice I hear
Within the unfathomed caverns of my ear;
Therefore I print; nor vain my types shall be;
Heaven, Earth, and Hell henceforth shall live in harmony.”
“We who dwell on earth,” adds the prophet, speaking of the measure and outward fashion of his poem, “can do nothing of ourselves; everything is conducted by Spirits no less than digestion or sleep.” It is to be wished then that the spirits had on this occasion spoken less like somnambulists and uttered less indigested verse. For metrical oratory the plea that follows against ordinary metre may be allowed to have some effective significance; however futile if applied to purer and more essential forms of poetry.
It will be enough to understand well and bear well in mind once for all that the gist of this poem, regarded either as a scheme of ethics or as a mythological evangel, is simply this: to preach, as in the Saviour’s opening invocation, the union of man with God: — (“I am not a God afar off; — Lo! we are One; forgiving all evil; not seeking recompense”): to confute the dull mournful insanity of disbelief which compels “the perturbed man” to avert his ear and reject the divine counsellor as a “Phantom of the over-heated brain.” This perverted humanity is incarnate in Albion, the fallen Titan, imprisoned by his children; the “sons of Albion” are dæmonic qualities of force and faith, the “daughters” are reflex qualities or conditions which emanate from these. As thus; reason supplants faith, and law, moral or religious, grows out of reason; Jerusalem, symbol of imaginative liberty, emanation of his unfallen days, is the faith cast out by the “sons” or spirits who substitute reason for faith, the freedom trodden under by the “daughters” who substitute moral law for moral impulse: “Vala,” her Spectre, called “Tirzah” among men, is the personified form in which “Jerusalem” becomes revealed, the perverted incarnation, the wrested medium or condition in which she exists among men. Thus much for the scheme of allegory with which the prophet sets out; but when once he has got his theogony well under way and thrown it well into types, the antitypes all but vanish: every condition or quality has a god or goddess of its own; every obscure state and allegorical gradation becomes a personal agent: and all these fierce dim figures threaten and complain, mingle and divide, struggle and embrace as human friends or foes. The main symbols are even of a monotonous consistency; but no accurate sequence of symbolic detail is to be looked for in the doings and sayings of these contending giants and gods. To those who will remember this distinction and will make allowance for the peculiar dialect and manner of which some account has already been taken, this poem will not seem so wholly devoid of reason or of charm.
For its great qualities are much the same in text as in design: plenteous, delicate, vigorous. There is a certain real if rough and lax power of dramatic insight and invention shown even in the singular divisions of adverse symbol against symbol; in such allegories as that which opposes the “human imagination in which all thin
gs exist” — do actually exist to all eternity — and the reflex fancy or belief which men confound with this; nay, which they prefer to dwell in and ask comfort from. These two the poet calls the “states” of Beulah and Jerusalem. As the souls of men are attracted towards that “mild heaven” of dreams and shadows where only the reflected image of their own hopes and errors can abide, the imagination, most divine and human, most actual and absolute, of all things, recedes ever further and further among the clouds of smoke, vapours of “abstract philosophy,” and is caught among the “starry wheels” of religion and law, whose restless and magnetic revolution attracts and absorbs her.
“O what avail the loves and tears of Beulah’s lovely daughters?
They hold the immortal form in gentle bands and tender tears,
But all within is opened into the deeps” —
the deeps of “a dark and unknown night” in which “philosophy wars against imagination.” Here also the main myth of the Europe is once more rehandled; to “create a female will,” jealous, curious, cunning, full of tender tyranny and confusion, this is “to hide the most evident God in a hidden covert, even in the shadows of a woman and a secluded holy place, that we may pry after him as after a stolen treasure, hidden among the dead and mured up from the paths of life.” Thus is it with the Titan Albion and all his race of mythologic men, when for them “Vala supplants Jerusalem,” the husk replaces the fruit, the mutable form eclipses the immutable substance.
But into these darker parts of the book we will not go too deep. Time, patience, and insight on the part of writer and reader might perhaps clear up all details and lay bare much worth sight and study; but only at the expense of much labour and space. It is feasible, and would be worth doing; but not here. If the singular amalgam called Blake’s works should ever get published, and edited to any purpose, this will have to be done by an energetic editor with time enough on his hands and wits enough for the work. We meantime will gather up a few strays that even under these circumstances appear worth hiving. In the address (p. 27) to the Jews, &c., Blake affirms that “Britain was the primitive seat of the patriarchal religion”: therefore, in a literal as well as in a mystical sense, Jerusalem was the emanation of the giant Albion. (This it should seem was, according to the mythology, before the visible world was created; in the time when all things were in the divine undivided world of the gods.) “Ye are united, O ye inhabitants of Earth, in one Religion: the most Ancient, the Eternal, and the Everlasting Gospel. The Wicked will turn it to Wickedness; the Righteous, to Righteousness.” If there be truth in the Jewish tradition, he adds further on, that man anciently contained in his mighty limbs all things in heaven and earth, “and they were separated from him by cruel sacrifices; and when compulsory cruel sacrifices had brought Humanity into a feminine tabernacle in the loins of Abraham and David, the Lamb of God, the Saviour, became apparent on earth as the prophets had foretold: the return of Israel is a return to mental sacrifice and war,” to noble spiritual freedom and labour, which alone can supplant “corporeal war” and violence of error.
The second address (p. 52) “to the Deists” is more singular and more eloquent. Take a few extracts given not quite at random. “He,” says Blake, “who preaches natural religion or morality is a flatterer who means to betray, and to perpetuate tyrant pride and the laws of that Babylon which he foresees shall shortly be destroyed with the spiritual and not the natural sword; he is in the state named Rahab.” The prophet then enforces his law that “man is born a spectre or Satan and is altogether an Evil,” and “must continually be changed into his direct contrary.” Those who persuade him otherwise are his enemies. For “man must and will have some religion; if he has not the religion of Jesus he will have the religion of Satan.” Again, “Will any one say, Where are those who worship Satan under the name of God? — where are they? Listen. Every religion that preaches vengeance for sin is the religion of the enemy and avenger, and not of the forgiver of sin: and their God is Satan named by the Divine Name.” This, he says, must be at root the religion of all who deny revelation and adore nature; for mere nature is Satanic. Adam the first man was created at the same time with Satan, when the earth-giant Albion was cast into a trance of sleep: the first man was a part of the universal fluent nature made opaque; the first fiend, a part contracted; and only by these qualities of opacity and contraction can man or devil have separate natural existence. Those, the prophet adds in his perverse manner, who profess belief in natural virtue are hypocrites; which those cannot be who “pretend to be holier than others, but confess their sins before all the world.” Therefore there was never a religious hypocrite! “Rousseau thought men good by nature; he found them evil, and found no friend. Friendship cannot exist without forgiveness of sins continually.” And so forth.
At p. 66 is a passage recalling the myth of the “Mental Traveller,” and which seems to bear out the interpretation we gave to that misty and tempestuous poem. This part of the prophecy, describing the blind pitiful cruelty of divided qualities set against each other, is full of brilliant and noble passages. Even the faint symbolic shapes of Tirzah and all her kind assume now and then a splendour of pathos, utter words of stately sound, complain and appeal even to some recognizable purpose. So much might here be cited that we will prefer to cite nothing but this slight touch of myth. In the world of time “they refuse liberty to the male: not like Beulah,
Where every female delights to give her maiden to her husband.”
The female searches sea and land for gratification to the male genius, who in return clothes her in gems and gold and feeds her with the food of Eden: hence all her beauty beams. But this is only in the “land of dreams,” where dwell things “stolen from the human imagination by secret amorous theft:” and when the spectres of the dead awake in that land, “all the jealousies become murderous: — forming a commerce to sell loves with moral law; an equal balance, not going down with decision: therefore — mutual hate returns and mutual deceit and mutual fear.” In fact, the divorce batteries are here open again.
Delphi Complete Poetical Works of Algernon Charles Swinburne (Illustrated) (Delphi Poets Series) Page 329
