"The Human Abstract" is a poem written by the English poet William Blake. It was published as part of his collection Songs of Experience in 1794. [2] The poem was originally drafted in Blake's notebook and was later revised for as part of publication in Songs of Experience. Critics of the poem have noted it as demonstrative of Blake's metaphysical poetry and its emphasis on the tension between the human and the divine.
Pity would be no more,
If we did not make somebody Poor:
And Mercy no more could be,
If all were as happy as we;
And mutual fear brings peace;
Till the selfish loves increase.
Then Cruelty knits a snare,
And spreads his baits with care.
He sits down with holy fears,
And waters the ground with tears:
Then Humility takes its root
Underneath his foot.
Soon spreads the dismal shade
Of Mystery over his head;
And the Caterpillar and Fly,
Feed on the Mystery.
And it bears the fruit of Deceit,
Ruddy and sweet to eat;
And the Raven his nest has made
In its thickest shade.
The Gods of the earth and sea,
Sought thro' Nature to find this Tree
But their search was all in vain:
There grows one in the Human Brain [3]
The poem was engraved on a single plate as a part of the Songs of Experience (1794) and reprinted in Gilchrist's Life of Blake in the second volume 1863/1880 from the draft in the Notebook of William Blake (p. 107 reversed, see the example on the right), where the first title of the poem The Earth was erased and The human Image substituted. [4] The title The Human Abstract appeared first in the Songs of Innocence and of Experience . In the commentary to his publication of the Songs of Innocence and of Experience , D. G. Rossetti described this poem as one of "very perfect and noble examples of Blake's metaphysical poetry". [5]
The illustration shows a gowned old man with a long beard who kneels with his legs outspread. He raises his arms to grip the ropes as if he tries to free himself. There is a tree trunk with a broad base on the right and the edge of another on the left. The colour of the sky suggests sunrise or sunset. A muddy river runs along the lower edge of the design in front of the man. The picture portrays the supreme God of Blake's mythology and the creator of the material world, whom Blake named "Urizen" (probably from your reason), struggling with his own nets of religion, under the Tree of Mystery, which symbolically "represents the resulting growth of religion and the priesthood (the Catterpillar and the Fly), feeding on its leaves". [6]
The previous title of the poem "The Human Image" shows clearly that it is a counterpart to "The Divine Image" in the Songs of Innocence . There is a great difference between two worlds: of Innocence and of Experience. In "The Divine Image" of Innocence Blake establishes four great virtues: mercy, pity, peace, and love, where the last one is the greatest and embraces the other three. These four virtues represent God as well as a Man:
For Mercy Pity Peace and Love,
Is God our Father dear:
And Mercy Pity Peace and Love,
Is Man His child and care.
For Mercy has a human heart
Pity, a human face:
And Love, the human form divine,
And Peace, the human dress. [7]— "The Divine Image", lines 5-12
However, as Robert F. Gleckner pointed out, “in the world of experience such a human-divine imaginative unity is shattered, for the Blakean fall, as is well known, is a fall into division, fragmentation, each fragment assuming for itself the importance (and hence the benefits) of the whole. Experience, then, is fundamentally hypocritical and acquisitive, rational and non-imaginative. In such a world virtue cannot exist except as a rationally conceived opposite to vice.” [8]
Blake made two more attempts to create a counterpart poem to The Divine Image of Innocence. One of them, A Divine Image , was clearly intended for Songs of Experience , and was even etched, but not included into the main corpus of the collection: [note 1] [9]
Cruelty has a Human Heart
And Jealousy a Human Face
Terror, the Human Form Divine
And Secrecy, the Human Dress
The Human Dress, is forged Iron
The Human Form, a fiery Forge.
The Human Face, a Furnace seal'd
The Human Heart, its hungry Gorge. [10]— "A Divine Image"
There are the explicit antitheses in this poem and The Divine Image of the Songs of Innocence . "The poem's discursiveness, its rather mechanical, almost mathematical simplicity make it unlike other songs of experience; the obviousness of the contrast suggests a hasty, impulsive composition..." [11]
The four virtues of The Divine Image (mercy, pity, peace, and love) that incorporated the human heart, face, form, and dress were abstracted here from the corpus of the divine, become selfish and hypocritically disguise their true natures, and perverted into cruelty, jealousy, terror, and secrecy.
Another poem dealing with the same subject "I heard an Angel singing..." exists only in draft version and appeared as the eighth entry of Blake's Notebook , p. 114, reversed, seven pages and about twenty poems before "The Human Image" (that is the draft of "The Human Abstract"). "Blake's intention in 'The Human Abstract' then was to analyze the perversion while making it clear at the same time that imaginatively (to the poet) it was a perversion, rationally (to fallen man) it was not. In 'A Divine Image' he had simply done the former. 'I heard an Angel singing...' was his first attempt to do both, the angel speaking for 'The Divine Image', the devil for 'A Divine Image'": [12]
I heard an Angel singing
When the day was springing
Mercy Pity Peace
Is the worlds release
Thus he sung all day
Over the new mown hay
Till the sun went down
And haycocks looked brown
I heard a Devil curse
Over the heath & the furze
Mercy could be no more
If there was nobody poor
And pity no more could be
If all were as happy as we
At his curse the sun went down
And the heavens gave a frown
Down pourd the heavy rain
Over the new reapd grain
And Miseries increase
Is Mercy Pity Peace [13]
In a draft version of "The Human Abstract" (under the title "The human Image") the word "Pity" of the first line is written instead of the word "Mercy". The second line "If we did not make somebody poor" in the first version was written above the struck-through line "If there was nobody poor".
[Mercy] Pity could be no more
[If there was nobody poor]
If we did not make somebody poor
And Mercy no more could be
If all were as happy as we
In the second stanza the word "baits" is a replacement of the deleted word "nets":
And mutual fear brings Peace
Till the selfish Loves increase
Then Cruelty knits a snare
And spreads his [nets] baits with care
Third, fourth and fifth stanzas arranged exactly as in the last etched version, however with no punctuation marks:
He sits down with holy fears
And waters the ground with tears
Then humility takes its root
Underneath his foot
Soon spreads the dismal shade
Of Mystery over his head
And the catterpillar & fly
Feed on the Mystery
And it bears the fruit of deceit
Ruddy & sweet to eat
And the raven his nest has made
In its thickest shade
The last quatrain of the poem is the replacement of the following passage:
The Gods of the Earth & Sea
Sought thro nature to find this tree
But their search was all in vain
[Till they sought in the human brain]
There grows one in the human brain
They said this mistery never shall cease
The priest [loves] promotes war and the soldier piece
There souls of men a bought & sold
And [cradled] milk fed infancy [is sold] for gold
And youth[s] to slaughter houses led
And [maidens] beauty for a bit of bread
As was observed by the scholars, the ideas of the poem correspond with some other works of Blake which show deeper insight. For example:
"A very similar description of the growth of the Tree is found in Ahania (engr. 1795), chap, iii, thus condensed by Swinburne: [14] 'Compare the passage . . . where the growth of it is defined; rooted in the rock of separation, watered with the tears of a jealous God, shot up from sparks and fallen germs of material seed; being after all a growth of mere error, and vegetable (not spiritual) life; the topmost stem of it made into a cross whereon to nail the dead redeemer and friend of men.'". [15]
Here is the mentioned fragment from Chap: III of The Book of Ahania :
A Tree hung over the Immensity
3: For when Urizen shrunk away
From Eternals, he sat on a rock
Barren; a rock which himself
From redounding fancies had petrified
Many tears fell on the rock,
Many sparks of vegetation;
Soon shot the pained root
Of Mystery, under his heel:
It grew a thick tree; he wrote
In silence his book of iron:
Till the horrid plant bending its boughs
Grew to roots when it felt the earth
And again sprung to many a tree.
4: Amaz'd started Urizen! when
He beheld himself compassed round
And high roofed over with trees
He arose but the stems stood so thick
He with difficulty and great pain
Brought his Books, all but the Book
Of iron, from the dismal shade
5: The Tree still grows over the Void
Enrooting itself all around
An endless labyrinth of woe!
6: The corse of his first begotten
On the accursed Tree of Mystery:
On the topmost stem of this Tree
Urizen nail'd Fuzons corse. [16]— The Book of Ahania 3:8-35
Sampson [15] noticed that "the 'Tree of Mystery' signifies 'Moral Law'", and cited the relevant passage from Blake's Jerusalem The Emanation of the Giant Albion :
He [Albion] sat by Tyburns brook, and underneath his heel, shot up!
A deadly Tree, he nam'd it Moral Virtue, and the Law
Of God who dwells in Chaos hidden from the human sight.
The Tree spread over him its cold shadows, (Albion groand)
They bent down, they felt the earth and again enrooting
Shot into many a Tree! an endless labyrinth of woe! [17]— Jerusalem 2:14-19
Gleckner concluded his analysis with the statement that the poem "The Human Abstract", as a whole, is “a remarkably ambitious experiment in progressive enrichment, and a revealing document for the study of Blake's two contrary states of the human soul.” [11]
William Blake was an English poet, painter, and printmaker. Largely unrecognised during his life, Blake is now considered a seminal figure in the history of the poetry and visual art 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". While he lived in London his entire life, except for three years spent in Felpham, he produced a diverse and symbolically rich collection of works, which embraced the imagination as "the body of God", or "human existence itself".
In the mythology of William Blake, Urizen is the embodiment of conventional reason and law. He is usually depicted as a bearded old man; he sometimes bears architect's tools, to create and constrain the universe; or nets, with which he ensnares people in webs of law and conventional society. Originally, Urizen represented one half of a two-part system, with him representing reason and Los, his opposition, representing imagination. In Blake's reworking of his mythic system, Urizen is one of the four Zoas that result from the division of the primordial man, Albion, and he continues to represent reason. He has an Emanation, or paired female equivalent, Ahania, who stands for Pleasure. In Blake's myth, Urizen is joined by many daughters with three representing aspects of the body. He is also joined by many sons, with four representing the four elements. These sons join in rebellion against their father but are later united in the Last Judgment. In many of Blake's books, Urizen is seen with four books that represent the various laws that he places upon humanity.
Orc is a proper name for one of the characters in the complex mythology of William Blake. A fallen figure, Orc is the embodiment of rebellion, and stands opposed to Urizen, the embodiment of tradition.
Songs of Innocence and of Experience is a collection of illustrated poems by William Blake. Originally, Blake illuminated and bound Songs of Innocence and Songs of Experience separately. It was only in 1795 that Blake combined the two sets of poems into a volume titled Songs of Innocence and of Experience Shewing the Two Contrary States of the Human Soul. Even after beginning to print the poems together, Blake continued to produce individual volumes for each of the two sets of poetry.
The Book of Urizen is one of the major prophetic books of the English writer William Blake, illustrated by Blake's own plates. It was originally published as The First Book of Urizen in 1794. Later editions dropped the "First". The book takes its name from the character Urizen in Blake's mythology, who represents alienated reason as the source of oppression. The book describes Urizen as the "primeaval priest" and narrates how he became separated from the other Eternals to create his own alienated and enslaving realm of religious dogma. Los and Enitharmon create a space within Urizen's fallen universe to give birth to their son Orc, the spirit of revolution and freedom.
Ahania is the Emanation, or female counterpart, of Urizen, Zoas of reason, in William Blake's mythology. She is the representation of pleasure and the desire for intelligence. Although Urizen casts her out as being the manifestation of sin, she is actually an essential component in Blake's system to achieving Divine Wisdom. She is a figure of the goddess of wisdom. It is through her that the sons and daughters of Urizen are born. In the original myth, her son Fuzon rebels against his father and is responsible for separating Urizen and Ahania. In his later version, Ahania is separated from Urizen after he believes that she is sinful.
The Book of Ahania is one of the English poet William Blake's prophetic books. It was published in 1795, illustrated by Blake's own plates.
In the mythological writings of William Blake, Fuzon is the fourth and final son of Urizen, associated with the classical element of fire. In The Book of Ahania he fights Urizen for control of the world.
Earth's Answer is a poem by William Blake within his larger collection called Songs of Innocence and of Experience. It is the response to the previous poem in The Songs of Experience-- Introduction . In the Introduction, the bard asks the Earth to wake up and claim ownership. In this poem, the feminine Earth responds.
The Little Vagabond is a 1794 poem by English poet William Blake in his collection Songs of Innocence and of Experience. His collection, Songs of Innocence, was originally published alone, in 1789. The scholar Robert Gleckner says that the poem is a form of transformation of the boy in the poem "The School Boy", from Songs of Innocence.
"A Poison Tree" is a poem written by William Blake, published in 1794 as part of his Songs of Experience collection. It describes the narrator's repressed feelings of anger towards an individual, emotions which eventually lead to murder. The poem explores themes of indignation, revenge, and more generally the fallen state of mankind.
William Blake's body of work has influenced countless writers, poets and painters, and his legacy is often apparent in modern popular culture. His artistic endeavours, which included songwriting in addition to writing, etching and painting, often espoused a sexual and imaginative freedom that has made him a uniquely influential figure, especially since the 1960s. After Shakespeare, far more than any other canonical writer, his songs have been set and adapted by popular musicians including U2, Jah Wobble, Tangerine Dream, Bruce Dickinson and Ulver. Folk musicians, such as M. Ward, have adapted or incorporated portions of his work in their music, and figures such as Bob Dylan, Alasdair Gray and Allen Ginsberg have been influenced by him. The genre of the graphic novel traces its origins to Blake's etched songs and Prophetic Books, as does the genre of fantasy art.
Vala, or The Four Zoas is one of the uncompleted prophetic books by the English poet William Blake, begun in 1797. The eponymous main characters of the book are the Four Zoas, who were created by the fall of Albion in Blake's mythology. It consists of nine books, referred to as "nights". These outline the interactions of the Zoas, their fallen forms and their Emanations. Blake intended the book to be a summation of his mythic universe but, dissatisfied, he abandoned the effort in 1807, leaving the poem in a rough draft and its engraving unfinished. The text of the poem was first published, with only a small portion of the accompanying illustrations, in 1893, by the Irish poet W. B. Yeats and his collaborator, the English writer and poet Edwin John Ellis, in their three-volume book The Works of William Blake.
The Song of Los is one of William Blake's epic poems, known as prophetic books. The poem consists of two sections, "Africa" and "Asia". In the first section Blake catalogues the decline of morality in Europe, which he blames on both the African slave trade and enlightenment philosophers. The book provides a historical context for The Book of Urizen, The Book of Ahania, and The Book of Los, and also ties those more obscure works to The Continental Prophecies, "Europe" and "America". The second section consists of Los urging revolution.
The Book of Los is a 1795 prophetic book by the English poet and painter William Blake. It exists in only one copy, now held by The British Museum. The book is related to the Book of Urizen and to the Continental prophecies; it is essentially a retelling of Urizen from the point of view of Los. The book has been described as a rewriting of the ancient myth of creation that equates fall with the loss of spiritual vision brought about by selfhood.
Poetical Sketches is the first collection of poetry and prose by William Blake, written between 1769 and 1777. Forty copies were printed in 1783 with the help of Blake's friends, the artist John Flaxman and the Reverend Anthony Stephen Mathew, at the request of his wife Harriet Mathew. The book was never published for the public, with copies instead given as gifts to friends of the author and other interested parties. Of the forty copies, fourteen were accounted for at the time of Geoffrey Keynes' census in 1921. A further eight copies had been discovered by the time of Keynes' The Complete Writings of William Blake in 1957. In March 2011, a previously unrecorded copy was sold at auction in London for £72,000.
In the mythological writings of William Blake, Enion is an Emanation/mate of Tharmas, one of the four Zoas, who were created when Albion, the primordial man, was divided fourfold. She represents sexuality and sexual urges while Tharmas represents sensation. In her fallen aspect, she is a wailing woman that is filled with jealousy. After the Final Judgment, she is reunited with Tharmas and able to experience an idealised sexual union.
Introduction to the Songs of Experience is a poem written by the English poet William Blake. It was etched and published as part of his collection Songs of Innocence and of Experience in 1794.
"Night" is a poem in the illuminated 1789 collection Songs of Innocence by William Blake, later incorporated into the larger compilation Songs of Innocence and of Experience. "Night" speaks about the coming of evil when darkness arrives, as angels protect and keep the sheep from the impending dangers.
"A Dream" is a poem by English poet William Blake. The poem was first published in 1789 as part of Blake's collection of poems entitled Songs of Innocence.
