| The French Revolution | |
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| by William Blake | |
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The French Revolution is a poem written by William Blake in 1791. It was intended to be seven books in length, but only one book survives. In that book, Blake describes the problems of the French monarchy and seeks the destruction of the Bastille in the name of Freedom.
Blake felt that there was a strong connection between the American and French Revolution and that these revolutions had a universal and historical impact. [1] The French Revolution was intended as a poetic history of these current events in Blake's life and was supposed to be an account of Blake's understanding of the French Revolution described in seven books of poetry first published in 1791. [2] Although Blake was not part of any radical political organizations in England at the time of the French Revolution, his works suggest a connection to revolutionary thought and the poem serves as his involvement in the debate over the merits of the French Revolution. [3]
In reaction to the French Revolution and the support of it in England, there was a series of attacks upon the supporters which led to the imprisonment of Joseph Johnson, the printer of French Revolution. This possibly disrupted the completion of the books, as Johnson was just starting to print the first book, and the project was discontinued. The only pages that survived are the original proofs for the first book, which are now in the collection of the Huntington Library. [4] Although it cannot be known why Johnson stopped printing Blake's poem, he did print other works by Blake including For Children and Songs of Innocence . [5] The poem currently appears in only one proof copy, and there are few references to The French Revolution until the 20th century. One of these is from Samuel Palmer, a follower of Blake, who wrote on 10 October 1827 that he wished to find a copy of the poem. The other is from Alexander Gilchrist, an early biographer of Blake, who wrote on 24 November 1860 to John Linnell, a collector of Blake's works, requesting to see the manuscript of The French Revolution. [6]
The work is an anapestic iambic septenary poem, a poetic meter unique in Blake's poetry to this poem, that describes the events surrounding the French Revolution. Blake was an early supporter of the American Revolution and believed that it would bring about liberty to the rest of mankind. The French, according to Blake, were stuck in a problematic feudal system that was represented by the Bastille, a prison that kept enemies of the state. As the work continues, he demands that the Bastille be removed and he explains how the American Revolution provoked the French Revolution. [4]
The dates spanned in the first book is from May 1789 until July 1789. Although Blake relies on history, he includes characters that are his own, but none of them are characters that he used in his mythological works. The work deals with the symbolism of the Bastille, which the seven towers of the Bastille representing a character type that was repressed by an oppressive government. As the work progresses, a dispute over governmental systems involves many characters including the representative of the feudal system, called Peer, Duke of Burgundy, and the Archbishop of Paris. [2]
Within the work, Blake emphasizes the problems of the feudal system and the corruption and decay of the French monarchy and church. [4] The poem operates, according to G. E. Bentley, as a "psychomachia, a war of spirits, of the spirits of freedom and privilege. Some of the noblest rhetoric in the poem defends the ancient bastions of civilization". [7] The language that Blake relies on in the poem is very political, but Blake felt that language in such discussions is replaced by rhetoric. In order to overcome that problem, he attempts to return to an original language. [8]
Revolution is a recurring theme in Blake's works. In Blake's America , his views are expressed in the character of Orc. In The French Revolution, the ideas expressed are in direct contrast to those who stood against the French Revolution, including Edmund Burke. He accomplishes this by merging myth with history in order to create an apocalyptic vision that connects with the revolution. Other Romantic poets use apocalyptic imagery, but Blake's interpretation has a strong moral foundation. Like Blake's view of the American Revolution, in America, or the views expressed in Visions of the Daughters of Albion , the politics of the time are incorporated into a greater myth system. [9]
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". His visual artistry led 21st-century critic Jonathan Jones to proclaim him "far and away the greatest artist Britain has ever produced". In 2002, Blake was placed at number 38 in the BBC's poll of the 100 Greatest Britons. 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.
Samuel Foster Damon was an American academic, a specialist in William Blake, a critic and a poet. When remembered as a Blake scholar, he is often compared in importance to Northrop Frye and David V. Erdman.
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.
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.
The prophetic books of the 18th-century English poet and artist William Blake are a series of lengthy, interrelated poetic works drawing upon Blake's own personal mythology. They have been described as forming "what is in proportion to its merits the least read body of poetry in the English language". While Blake worked as a commercial illustrator, these books were ones that he produced, with his own engravings, as an extended and largely private project.
In the mythological writings of William Blake, Los is the fallen form of Urthona, one of the four Zoas, and the embodiment of human creativity and inspiration. He is referred to as the "eternal prophet" and creates the visionary city of Golgonooza. Los is regularly described as a smith, beating with his hammer on a forge, which is metaphorically connected to the beating of the human heart. The bellows of his forge are the human lungs. Los's emanation, Enitharmon, represents spiritual beauty and embodies pity, but at the same time creates the spatial aspect of the fallen world, weaving bodies for men and creating sexual strife through her insistence upon chastity. In the Book of Urizen (1794), Los and Enitharmon have a child, Orc, who is the embodiment of the spirit of revolution. The name Los is, by common critical acceptance, an anagram of Sol, the Latin word for "sun". Los is also the plural form of El, an ancient Hebrew deity. Such innovations are common in many of Blake's prophetic poems.
Tiriel is a narrative poem by William Blake, written c.1789. Considered the first of his prophetic books, it is also the first poem in which Blake used free septenaries, which he would go on to use in much of his later verse. Tiriel was unpublished during Blake's lifetime and remained so until 1874, when it appeared in William Michael Rossetti's Poetical Works of William Blake. Although Blake did not engrave the poem, he did make twelve sepia drawings to accompany the rough and unfinished manuscript, although three of them are considered lost as they have not been traced since 1863.
Europe a Prophecy is a 1794 prophetic book by the British poet and illustrator William Blake. It is engraved on 18 plates, and survives in just nine known copies. It followed America a Prophecy of 1793.
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.
America a Prophecy is a 1793 prophetic book by the English poet and illustrator William Blake. It is engraved on eighteen plates, and survives in fourteen known copies. It is the first of Blake's Continental prophecies.
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 Destruction of the Bastile was composed by Samuel Taylor Coleridge in 1789. The poem describes Coleridge's feelings of hopes for the French Revolution as a catalyst for political change.
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.
The continental prophecies is a group of illuminated books by William Blake that have been subject of numerous studies due to their recurrent and unorthodox use of political, literary and sexual metaphors. They consist of America, Europe and The Song of Los.
Sonnets on Eminent Characters or Sonnets on Eminent Contemporaries is an 11-part sonnet series created by Samuel Taylor Coleridge and printed in the Morning Chronicle between 1 December 1794 and 31 January 1795. Although Coleridge promised to have at least 16 poems within the series, only one addition poem, "To Lord Stanhope", was published.
A Vision of the Last Judgement is a painting by William Blake that was designed in 1808 before becoming a lost artwork. The painting was to be shown in an 1810 exhibition with a detailed analysis added to a second edition of his Descriptive Catalogue. This plan was dropped after the exhibition was cancelled, and the painting disappeared. Blake's notes for the Descriptive Catalogue describe various aspects of the work in a detailed manner, which allow the aspects of the painting to be known. Additionally, earlier designs that reveal similar Blake depiction of the Last Judgement have survived, and these date back to an 1805 precursor design created for Robert Blair's The Grave. In addition to Blake's notes on the painting, a letter written to Ozias Humphrey provides a description of the various images within an earlier design of the Last Judgement.
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.
Symbolism in the French Revolution was a device to distinguish and celebrate the main features of the French Revolution and ensure public identification and support. In order to effectively illustrate the differences between the new Republic and the old regime, the leaders needed to implement a new set of symbols to be celebrated instead of the old religious and monarchical symbolism. To this end, symbols were borrowed from historic cultures and redefined, while those of the old regime were either destroyed or reattributed acceptable characteristics. New symbols and styles were put in place to separate the new, Republican country from the monarchy of the past. These new and revised symbols were used to instill in the public a new sense of tradition and reverence for the Enlightenment and the Republic.