Kitabı oku: «William Blake», sayfa 3

TITLE PAGE FROM THE BOOK OF THEL.

The strictly literary criticism of Blake’s mystical books may be almost confined to the Book of Thel, for this alone possesses sufficient symmetry to allow a judgment to be formed upon it as a whole. The others are like quagmires occasionally gay with brilliant flowers; but Thel, though its purpose may be obscure, is at all events coherent, with a beginning and an end. Thel, “youngest daughter of the Seraphim,” roves through the lower world lamenting the mortality of beautiful things, including her own. All things with which she discourses offer her consolation, but to no purpose. At last she enters the realm of Death himself.

 
The eternal gates’ terrific porter lifted the northern bar;
Thel entered in and saw the secrets of the land unknown.
She saw the couches of the dead, and where the fibrous root
Of every heart on earth infixes deep its restless twists:
A land of sorrows and of tears, where never a smile was seen.
 
 
She wandered in the land of clouds, through valleys dark listening
Dolours and lamentations; waiting oft beside a dewy grave
She stood in silence, listening to the voices of the ground,
Till to her own grave-plot she came, and there she sat down,
And heard this voice of sorrow breathed from the hollow pit.
 

The effect of the voice of sorrow upon Thel is answerable to that of the spider upon little Miss Muffet. This abrupt conclusion injures the effect of a piece which otherwise may be compared to a strain of soothing music, suggestive of many things, but giving definite expression to none. Messrs. Ellis and Yeats, however, have no difficulty in assigning a meaning. Thel, according to them, is “the pure spiritual essence,” her grief is the dread of incarnation, and her ultimate flight is a return “to the land of pure unembodied innocence from whence she came.” Yet her forsaking this land is represented as her own act, and it is difficult to see how she could have “led round her sunny flocks” in it if she had not been embodied while she inhabited it. At the same time, if Messrs. Ellis and Yeats are right, no interpretation of Blake can be disproved by any inconsistency that it may seem to involve. “The surface,” they say, “is perpetually, as it were, giving way before one, and revealing another surface below it, and that again dissolves when we try to study it. The making of religions melts into the making of the earth, and that fades away into some allegory of the rising and the setting of the sun. It is all like a great cloud full of stars and shapes, through which the eye seeks a boundary in vain.”

Design from the “Book of Urizen.” By W. Blake.

Mr. Yeats, putting his interpretation of Blake’s symbolism more tersely into the preface to his excellent edition of the Poetical Works, describes it as shadowing forth the endless conflict between the Imagination and the Reason, which, we may add, the Gnostics would have expressed as the strife between the Supreme Deity and the god of this world, the very phrase which Mr. Yeats himself uses in describing Urizen, Blake’s Evil Genius, “the maker of dead law and blind negation,” contrasted as the Gnostics would have contrasted him with Los, the deity of the living world. Blake, therefore, has points of contact with the representatives of the French Revolution on one side, and with Coleridge on the other. Mr. Yeats’s interpretation is in itself coherent and plausible, but the question whether it can be fairly deduced from Blake himself is one on which few are entitled to pronounce, and the causes of Blake’s obscurity are not so visible as its consequences. To us, as already said, much of it appears to arise from his imperfect discrimination between the provinces of speech and of painting. His discourse frequently seems a hieroglyphic which would have been more intelligible if it could have been expressed in the manner proper to hieroglyphics by pictorial representation. As Mr. Smetham says of some of the designs, “Thought cannot fathom the secret of their power, and yet the power is there.” It seems evident that the poem, when a complete lyric, generally preceded the picture in Blake’s mind, and that the latter must usually be taken as a gloss, in which he seeks to illustrate by means of visible representation what he was conscious of having left obscure by verbal expression. The exquisite song of the Sunflower, for example, certainly existed before the very slight accompanying illustration.

 
Ah Sunflower, weary of time,
Who counted the steps of the sun,
Seeking after that sweet golden clime
Where the traveller’s journey is done.
 
 
Where the youth, pined away with desire,
And the pale virgin shrouded in snow,
Arise from their graves and aspire
Where my sunflower wishes to go.
 

The first of these stanzas is perfectly clear: the second requires no interpretation to a poetical mind, but will not bear construing strictly, and its comprehension is certainly assisted by the slight fugitive design lightly traced around the border. Generally the pictorial illustration of Blake’s thought is much more elaborate, but in Songs of Innocence and Experience it almost always seems to have grown out of the poem. In the less inspired Prophetical Books, on the other hand, the pictorial representation, even when present only to the artist’s mind, seems to have frequently suggested or modified the text. An example may be adduced from The Book of Thel.

 
Why an ear, a whirlpool fierce to draw creations in?
 

Blake had noted the external likeness of the convolutions of the ear to the convolutions of a whirlpool; therefore the ear shall be described as actually being what it superficially resembles, and because the whirlpool sucks in ships, the ear shall suck in creations. It must also be remembered that Blake’s belief that his works were given him by inspiration prevented his revising them, and that they were stereotyped by the method of their publication. No considerable productions of the human mind, it is probable, so nearly approach the character of absolutely extemporaneous utterances.

Before passing from the literary to the artistic expression of Blake’s genius in these books, something must be said of the remarkable appendix to The Marriage of Heaven and Hell entitled Proverbs of Hell. These are a number of aphoristic sayings, impregnated with Blake’s peculiarities of thought and expression, but for the most part so shrewd and pithy as to demonstrate the author’s sanity, at least at this time of his life. The following are some of the more striking: —

 
Drive your cart and your plough over the bones of the dead.
The road of excess leads to the palace of wisdom.
A fool sees not the same tree that a wise man sees.
All wholesome food is caught without a net or a trap.
If the fool would persist in his folly he would become wise.
The fox condemns the trap, not himself.
The eagle never lost so much time as when he submitted to learn of the crow.
The fox provides for himself, but God provides for the lion.
He who has suffered you to impose on him, knows you.
The tigers of wrath are wiser than the horses of instruction.
One law for the lion and ox is oppression.
The best wine is the oldest, the best water the newest.
 

These are not the scintillations of reason which may occasionally illumine the chaos of a madman’s brain, but bespeak a core of good sense quite inconsistent with general mental disturbance, though sufficiently compatible with delusion on particular subjects. With incomparable art, Shakespeare has imparted a touch of wildness to Hamlet’s shrewdest sayings; but Blake speaks rather as Polonius would have spoken if it had been possible for Polonius to speak in tropes.

FINAL PAGE FROM THE BOOK OF THEL.

From the difficult subject of the interpretation of Blake’s mystical designs we pass with satisfaction to the artistic qualities of the designs themselves. On this point there is an approximation to unanimity. To some the sublime, to others the grotesque, may seem to preponderate, but all will allow them to be among the most remarkable and original series of conceptions that ever emanated from a mortal brain. To whatever exceptions they may be liable, it enlarges one’s apprehension of the compass of human faculties to know that human faculties have been adequate to their production. They may be ranked with the most imaginative passages of Paradise Lost, and of Byron’s Cain as an endeavour of the mind to project itself beyond the visible and tangible, and to create for itself new worlds of grandeur and of gloom in height and abyss and interstellar space. Wonderful indeed is the range of imagination displayed, even though we cannot shut our eyes to some palpable repetitions. In the opinion, however, of even so sympathetic a critic as Dr. Wilkinson, Blake deserves censure for having degenerated into mere monstrosity. “Of the worst aspect of Blake’s genius,” he says, “it is painful to speak. In his Prophecies of America, his Visions of the Daughters of Albion, and a host of unpublished drawings, earth-born might has banished the heavenlier elements of art, and exists combined with all that is monstrous and diabolical. The effect of these delineations is greatly heightened by the antiquity which is engraven on the faces of those who do and suffer in them. We have the impression that we are looking down into the hells of the ancient people, the Anakim, the Nephilim, and the Rephaim. Their human forms are gigantic petrifactions, from which the fires of lust and intense selfish passion have long dissipated what was animal and vital, leaving stony limbs and countenances expressive of despair and stupid cruelty.” We, on the other hand, should rather criticise Blake for having failed to be as appalling as he meant to be. His power, as it seems to us, consisted rather in the vivid imagination than in the actual rendering of scenes of awe and horror. Far inferior artists have produced more thrilling effects of this sort with much simpler means. It would be wrong to say that his visions appear unreal, but they do appear at a remove from reality, a world seen through a glass darkly, its phantasm rather than its portrait. This, however, only applies to the inventions of Blake’s own brain, which, if we may judge by the moderate development of the back head in Deville’s cast, lacked the force of the animal propensities requisite for the portrayal of cruelty and horror. He could render the conceptions of others with startling force – witness the impressive delineation reproduced by us of the Architect of the Universe at work with his compasses; and the simple pencil outline of Nebuchadnezzar in Mr. Rossetti’s book, engraved by Gilchrist, where the human quadruped creeps away with an expression of overwhelming and horror-stricken dismay. This power of interpretation was to find yet finer expression in the illustration of the Book of Job.

Blake’s technical defects are indicated by Messrs. Ellis and Yeats as consisting mainly in imperfect treatment of the human form from want of anatomical knowledge. He had always disliked that close study of the life which alone could have made him an able draughtsman; it “obliterated” him, he said, and had resolved to quarrel with almost all the artists from whom he might have learned. It must be remembered in his excuse that consummate colouring and consummate draughtsmanship are seldom found associated. Those who may feel disappointed with the reproductions of Blake’s mystical designs must also remember that these are but shadows of the artist’s thought, which needed for its full effect the application of colour by his own hand. “Much,” says Dante Rossetti, “which seems unaccountably rugged and incomplete is softened by the sweet, liquid, rainbow tints of the coloured copies into mysterious brilliancy.” The effect thus obtained may perhaps be best shown by Mr. Gilchrist’s eloquent description of the illuminated drawings in Lord Crewe’s copy of America. “Turning over the leaves, it is sometimes like an increase of daylight in the retina, so fair and open is the effect of particular pages. The skies of sapphire, or gold, rayed with hues of sunset, against which stand out leaf or blossom, or pendent branch, gay with bright-plumaged birds; the strips of emerald sward below, gemmed with flower and lizard, and enamelled snake, refresh the eye continually. Some of the illustrations are of a more sombre kind. There is one in which a little corpse, white as snow, lies gleaming on the floor of a green over-arching cave, which close inspection proves to be a field of wheat, whose slender interlacing stalks, bowed by the full ear and by a gentle breeze, bend over the dead infant. The delicate network of stalks, which is carried up one side of the page, the main picture being at the bottom, and the subdued yet vivid green light shed over the whole, produce a lovely decorative effect. Decorative effect is, in fact, never lost sight of, even where the motive of the design is ghastly or terrible.” Whatever the imperfections of Blake’s peculiar sphere, it was his sphere, and probably the only department of art in which he could have obtained greatness even if his technical accomplishment had been as complete as it was the reverse. When painting on more orthodox lines he is often surprisingly tame and conventional. How remote he was from the inane when he could revel in his own conceptions may, notwithstanding the tremendous disadvantages inherent in reproduction, be judged from the illustrations to his mystical books selected for this monograph, the frontispiece and Plate IV. of Thel, and the two subjects from America.

The Ancient of Days setting a Compass to the Earth. From a water-colour drawing by W. Blake. British Museum.

CHAPTER III

Blake’s removal to Felpham – Intercourse with Hayley – Return to London – “Jerusalem” – Connection with Cromek – Illustrations of Blair’s “Grave” – Illustration of Chaucer’s “Canterbury Pilgrims” – Exhibition of his Works and “Descriptive Catalogue.”

Blake was now about to make a change in his external environment, which would have been momentous to any artist whose themes had been less exclusively discerned by the inner eye. It is an extraordinary fact, but there is absolutely no evidence that the poet who “made a rural pen” had as yet ever seen the country beyond the immediate neighbourhood of London. It is vain to speculate upon the precise modification which might have been wrought in his genius by rural nurture or foreign travel. Now he was actually to become a denizen of the country for some years. An introduction from Flaxman had made him acquainted with William Hayley, a Sussex squire and scholar, now chiefly remembered as his patron and the biographer of Cowper, but esteemed in his own day as one of the best representatives of English poetry at what seemed the period of its deepest decrepitude, though he is unaccountably omitted in Porson’s catalogue of the bards of the epoch.⁴ Hayley, having lost his son, a pupil of Flaxman, and his friend Cowper within a week of each other in the spring of 1800, resolved to solace his grief by writing Cowper’s life, and suggested that Blake should live near him during the progress of the work to execute the engravings by which it was to be illustrated. In August, 1800, Blake removed from Lambeth to Felpham, near Bognor, on the Sussex coast, where Hayley occupied a marine villa, his own residence at Eastham being let on account of the embarrassment of his affairs. The cottage was not provided by him for Blake, but the rent was paid by Blake himself. The change from Lambeth to a beautiful country of groves, meadows, and cornfields, with sails in the distance,

 
Half lost in the liquid azure bloom of a crescent of sea,
The shining sapphire-spangled marriage ring of the land,
 

affected Blake with enthusiastic delight. “Felpham,” he wrote to Flaxman, “is a sweet place for study, because it is more spiritual than London. Heaven opens here on all sides her golden gates; her windows are not obstructed by vapours; voices of celestial inhabitants are more distinctly heard, and their forms more distinctly seen, and my cottage is also a shadow of their houses.” He continues: “I am more famed in Heaven for my works than I could well conceive. In my brain are studies and chambers with books and pictures of old, which I wrote and painted in ages of eternity before my mortal life; and those works are the delight and study of archangels. Why then should I be anxious about the riches or fame of mortality?” It is clear that, notwithstanding his theories of the deadness of the material creation, Blake valued natural beauty as an instrument for bringing him into more intimate connection with the visionary world. At first the desired effect was fully produced. Blake began to compose, or rather, according to his own account, to take down from supernatural dictation the Jerusalem, the most important in some respects of his mystical writings. Walking by the shore – the very shore where Cary was afterwards to encounter Coleridge – he habitually met Moses and the Prophets, Homer, Dante, and Milton. “All,” he said, “majestic shadows, gray but luminous, and superior to the common height.” A description so fine, that some may be inclined to deem it something more than a mere fancy. Unfortunately he also fell in with a fairies’ funeral, a stumbling-block to the most resolute faith. By and by, however, the dampness of the cottage proved provocative of rheumatism, and, which was much more disastrous, the mental climate proved unsympathetic. Hayley’s patronage of so strange a creature as he must have thought Blake does him the highest honour. He appears throughout, not only as a very kind man, but, what is less usual in a literary personage, a very patient one. He actually instructed Blake in Greek. His kindness and patience did not, however, render him any the better poet; he was an elegant dilettante at the best, and Blake must have chafed at the obligation under which he felt himself to illustrate his verses. One ballad of some merit, however, “Little Tom the Sailor,” inspired Blake with a striking if somewhat rude design, and he adorned Hayley’s library with ideal portraits of illustrious authors. The engraving work which he had to execute for Hayley’s life of Cowper was also little to his taste, but there seems no valid reason to charge him with neglect of it. His own self-reproach, indeed, ran in quite a different channel: he accused himself most seriously of unfaithfulness to his high vocation as a revealer and interpreter of spiritual things. Absence from town led him to write frequently to his friend and patron Butts, and these letters are invaluable indications not only of the frame of his mind at the time, but of its general habit. “I labour,” he says, “incessantly, I accomplish not one-half of what I intend, because my abstract folly hurries me often away while I am at work, carrying me over mountains and valleys, which are not real, into a land of abstraction where spectres of the dead wander. This I endeavour to prevent; I, with my whole might, chain my feet to the world of duty and reality. But in vain! the faster I bind, the lighter is the ballast; for I, so far from being bound down, take the world with me in my flights, and often it seems lighter than a ball of wool rolled by the wind… If we fear to do the dictates of our angels, and tremble at the tasks set before us, if we refuse to do spiritual acts because of natural fears or natural desires, who can describe the dismal torments of such a state?.. Though I have been very unhappy, I am so no longer. I have travelled through perils and darkness not unlike a champion. I have conquered and shall go on conquering. Nothing can withstand the fury of my course among the stars of God and in the abysses of the accuser.” In plain English Hayley strongly advised Blake to give up his mystical poetry and design and devote himself solely to engraving, and Blake looked upon the advice as a suggestion of the adversary. We do not know what Hayley said. If he thought that one of the Poetical Sketches or the Songs of Innocence was worth many pages of Urizen apart from the illustrations, he had reason for what he thought. But Blake’s lyrical gift had all but forsaken him; he was incapable of emitting “wood-notes wild,” and the only way in which he could give literary expression to the inspiration by which he justly deemed himself visited was through his rhythmical form, which to Hayley may well have seemed monstrous. It is highly probable that the pictorial part of Blake’s work found no more favour with Hayley than the poetical; at all events it is very certain that he greatly preferred his engraving, and wished Blake to follow the art by which he had the best prospect of providing for himself. Johnson and Fuseli, by Blake’s own admission, had given the same advice; and an obscure line in one of his rather undignified and splenetic epigrams against his well-intentioned friend may be interpreted as meaning that Hayley had tried to bring his wife’s influence to bear upon him for this end. In any case he lost temper with Hayley, and wrote to Butts (July, 1803): “Mr. Hayley approves of my designs as little as he does of my poems, and I have been forced to insist on his leaving me in both to my own self-will; for I am determined to be no longer pestered with his genteel ignorance and polite disapprobation. I know myself both poet and painter, and it is not his affected contempt that can move to anything but a more assiduous pursuit of both arts.” Two months afterwards he returned to London, but on better terms with Hayley; partly on account of the latter’s generous conduct in providing for his defence against a charge of using seditious language, trumped up against him by a soldier whom he had turned out of his garden. “Perhaps,” he wrote to Butts, “this was suffered to give opportunity to those whom I doubted to clear themselves of all imputation.” The case was tried in January, 1804, and terminated in Blake’s triumphant acquittal. An old man who had attended the trial as a youth said that he remembered nothing of it except Blake’s flashing eye.

From Blake’s “America.”

The engravings executed by Blake for Hayley during his residence at Felpham were six for the life and letters of Cowper; four original designs for ballads by Hayley, including “Poor Tom,” and six engravings after Maria T. Flaxman for Hayley’s Triumphs of Temper. He did some work for Hayley after his return to town – engravings for the Life of Romney, and original designs for Hayley’s Ballads on Animals– and corresponded with him in a friendly spirit, but the intimacy gradually died away.

Blake was profoundly influenced by his residence at Felpham in one respect; he became acquainted with opposition, and distinctly realised a power antagonistic to his aspirations. He was thus stung into self-assertion, and became hostile to the artists whose aims and methods he was unable to reconcile with his ideas. The first hints of this attitude appear in the praises he bestows upon the work of his own which chiefly occupied him at Felpham, the Jerusalem. “I may praise it,” he says, “since I dare not pretend to be any other than the secretary; the authors are in eternity. I consider it as the grandest poem that this world contains. Allegory addressed to the intellectual powers, while it is altogether hidden from the corporeal understanding, is my definition of the most sublime poetry.” Blake’s allegory so effectually eludes both the reason and the understanding that Messrs. Ellis and Yeats frankly tell us that it is not for a moment to be supposed that their own elaborate interpretation will convey any idea to the mind unless it is read conjointly with the poem; and if such is the commentary what must the text be? If they are right the confusion is greatly increased by a wrong arrangement, and by the numerous interpolations which Blake subsequently introduced into the poem, which, though nominally issued in 1804, was not, they think, actually completed until about 1820. It suffers from being nearer prose than any of his former books. “When this verse was dictated to me,” he says, “I considered a monotonous cadence, like that used by Milton, Shakespeare, and all writers of English blank verse, derived from the modern bondage of rhyming, to be a necessary and indispensable part of the verse. But I soon found that in the mouth of a true orator such monotony was not only awkward, but as much a bondage as rhyme itself.” What can be said of the ears that could find Shakespeare’s and Milton’s blank verse monotonous? The truth is that Blake’s originally exquisite perception of harmony had waned with his lyrical faculty, and he scoffs at what he is no longer able to produce. Yet the general grandiose effect of Jerusalem is undeniable. Little as we can attach any definite idea to it, it simultaneously awes and soothes like one of the great inarticulate voices of nature, the booming of the billows, or the whisper of the winds in the wood. Occasionally we encounter some beautiful little vignette like this: —