CATHERINE BLAKE

 

Fitzwilliam Museum

Catherine, wife of William Blake, seated by the fire 

By George Cumberland

Bequeathed (1985) by Keynes, Geoffrey

I was surprised to find this portrait of Catherine Blake by George Cumberland in the Collection of the Fitzwilliam Museum. The relationship between William Blake and George Cumberland comes to us through the letters which Blake wrote to Cumberland. The first, which was written Dec 6 1795, gave instruction on waxing a plate for a process which was familiar to both men.

Blake's final letter to Cumberland was dated April 12 1827. The two men were mutually supportive and as young men had shared experience. They were drawn apart when Cumberland inherited money and Blake struggled to make a living. However their art continued to link them over the years. The group of young supporters of the ageing Blake, who were known as the Shoreham Ancients, were brought together by Cumberland's son who introduced Linnell to Blake.

Letters, (E 699)

"G Cumberland Esqr, Bishopsgate
near Egham, Surrey

Lambeth, 6 Decembr 1795 [Postmark: 10 December]
Dear Sir
     I congratulate you not on any achievement. because I
know. that the Genius that produces. these Designs can execute
them in any manner. notwithstanding the pretended Philosophy
which teaches that Execution is the power of One & Invention of
Another--Locke says it is the same faculty that
Invents Judges, & I say he who can Invent can Execute.
  
     As to laying on the Wax it is as follows
     Take a cake of Virgins wax <([if it can be found] [if
such be]< I dont know what animal produces it>)> & stroke it
regularly over the surface of a warm Plate. (the Plate must be
warm enough to melt the Wax as it passes over) then immediately
draw a feather over it & you will get all even surface which when
cold will recieve any impression minutely
     Note   The danger is in not covering the Plate All over
     Now You will I hope shew all the family of Antique Borers,
that Peace & Plenty & Domestic Happiness is the Source of Sublime
Art, & prove to the Abstract Philosophers--that Enjoyment & not
Abstinence is the food of Intellect.
Yours sincerely
WILL BLAKE

     Health to Mr Cumberland & Family
     The pressure necessary to roll off the lines is the same
as when you print, or not quite so great.  I have not been able
to send a proof of the bath tho I have done the corrections. my
paper not being in order."

Letters, (E 782

"Mr Linnell, Cirencester Place, Fitzroy Square
15 March 1827
Dear Sir
     This is to thank you for Two Pounds now by me recievd on
account I have recievd a Letter from Mr Cumberland in which he
says he will take one Copy of Job for himself but cannot as yet
find a Customer for one but hopes to do somewhat by perseverance
in his Endeavours he tells me that it is too much Finishd or over
Labourd for his Bristol Friends as they think  I saw Mr Tatham
Senr yesterday he sat with me above an hour & lookd over the
Dante he expressd himself very much pleasd with the designs as
well as the Engravings
   I am getting on with the Engravings & hope soon to get Proofs
of what I am doing
I am dear Sir Yours Sincerely
WILLIAM BLAKE" 

Letters, (E 783)
"George Cumberland Esqre, Culver Street, Bristol
N 3 Fountain Court Strand 

12 April 1827
Dear Cumberland
     I have been very near the Gates of Death & have returned
very weak & an Old Man feeble & tottering, but not in Spirit &
Life not in The Real Man The Imagination which Liveth for Ever.
In that I am stronger & stronger as this Foolish Body decays.  I
thank you for the Pains you have taken with Poor Job.  I know too
well that a great majority of Englishmen are fond of The
Indefinite which they Measure by Newtons Doctrine of the Fluxions
of an Atom.  A Thing that does not Exist.  These are Politicians
& think that Republican Art is Inimical to their Atom.  For a
Line or Lineament is not formed by Chance a Line is a Line in its
Minutest Subdivision[s] Strait or Crooked It is Itself & Not
Intermeasurable with or by any Thing Else Such is Job but since
the French Revolution Englishmen are all Intermeasurable One by
Another Certainly a happy state of Agreement to which I for One
do not Agree.  God keep me from the Divinity of Yes & No too The
Yea Nay Creeping Jesus from supposing Up & Down to be the same
Thing as all Experimentalists must suppose
     You are desirous I know to dispose of some of my Works & to
make <them> Pleasing, I am obliged to you & to all who do so
But having none remaining of all that I had Printed I cannot
Print more Except at a great loss for at the time I printed those
things I had a whole House to range in now I am shut up in a
Corner therefore am forced to ask a Price for them that I
scarce expect to get from a Stranger.  I am now Printing a Set of
the Songs of Innocence & Experience for a Friend at Ten Guineas
which I cannot do under Six Months consistent with my other Work,
so that I have little hope of doing any more of such things. the
Last Work I produced is a Poem Entitled Jerusalem the Emanation
of the Giant Albion, but find that to Print it will Cost my Time
the amount of Twenty Guineas One I have Finishd It contains 100
Plates but it is not likely that I shall get a Customer for it
     As you wish me to send you a list with the Prices of these
things they are as follows

                                    L    s  d
     America                  6.   6. 0
     Europe                    6.   6. 0
     Visions &c               5.   5. 0
     Thel                        3.   3. 0
     Songs of Inn. & Exp.  10.  10. 0
     Urizen                     6.   6. 0

     The Little Card I will do as soon as Possible but when you
Consider that I have been reduced to a Skeleton from which I am
slowly recovering you will I hope have Patience with me.
     Flaxman is Gone & we must All soon follow every one to his
Own Eternal House Leaving the Delusive Goddess Nature & her Laws
to get into Freedom from all Law of the Members into The Mind in
which every one is King & Priest in his own House God Send it so
on Earth as it is in Heaven
I am Dear Sir Yours Affectionately
WILLIAM BLAKE "

Fitzwilliam Museum

Engraved Card

1827

Blake died August 12, 1827 at 3 Fountain Court

Blake's Disciples

Circle of Destiny

Previously posted Nov 2013 and Sep 2016 as Sea of Time and Space.

Kathleen Raines' book Blake and Tradition is a good source for interpretation of the Cave of the Nymphs. A condensation of Raines' great work may be found in Blake and Antiquity, which contains considerable stuff on the Sea of Time and Space: 

Three things stand out prominently in this wonderful picture:

 
On the right is the cave of the nymphs who conduct innocent souls by the northern gate down into mortal life. Below the cave spread across the bottom is the Sea of Time and Space. On the upper left you see a representation of the Heavenly Realm.

Homer wrote about the Cave of the Nymphs in the 13th book of the Odyssey:
"At the head of this harbour there is a large olive tree, and at no great distance a fine overarching cavern sacred to the nymphs who are called Naiads. There are mixing bowls within it and wine-jars of stone, and the bees hive there.

Moreover, there are great looms of stone on which the nymphs weave their robes of sea purple--very curious to see--and at all times there is water within it. It has two entrances, one facing North by which mortals can go down into the cave, while the other comes from the South and is more mysterious; mortals cannot possibly get in by it, it is the way taken by the gods."

The Arlington Tempera contains virtually all of the items in Homer's description.  Blake faithfully followed Homer in furnishing his cave. The Naiads use the mixing bowls  and stone jars to prepare provisions for the descending souls. On the looms the nymphs  weave bodies for them; the purple indicates these bodies contain blood.

Blake loved the looms and used them repeatedly in his prophecies; in his larger prophecies he described the "nymphs" as vicious wicked women; in fact there are pages of these wicked women. (The feminine of course connotes the earthly (under the moon), and the masculine heavenly (under the sun.) (As offensive as this may be to many readers, I don't know any help for it. It might be considered the guideline that men used in their subjugation of women. Blake wasn't responsible; he adopted all the ancient symbols, including this one.)

Blake's picture portrays the two realms, connected by two passages, sometimes called gates or bars or stairs. The picture shows them as stairs. The prominent gate on the right, called the northern bar, is especially rich in symbols that Blake used over and over as he wrote, etched, drew and painted.

 

Immediately to the left of the northern gate is the southern gate of 'return' where worthy mortals ascend into the higher realm of Eternity.

In the upper part of the picture the nymphs prepare souls for the descent into the "sea of time and space". The northern gate is filled with a stream, the current moving downward into the sea. Blake shows two souls scheduled for mortal life; each possesses a tub or pail which the nymphs prepared for them containing spiritual truth and power for the hazardous journey into the world.

At the bottom of the cave one of these 'women' lies in the water blissfully asleep; her tub is turned on its side, all the spiritual things spilled and replaced by the water of mortal life.

The other woman has carefully protected her pail and against the opposition of the nymphs turned decisively back toward the higher realm; following Heraclitus she may be said to be a dry soul. (This scene evokes Jesus' story of the wise and foolish virgins.)

The dry soul also suggests Thel, who crossed the northern bar, but drew back in horror at the miry clay ahead. The two imaginary humans represent the choices that each of us make every moment: to go the heavenly way or the worldly way, the two ways that Jesus spoke of).

In the symbolic language water denotes matter, the inferior, the worldly. Souls in the higher realm are attracted by the moisture. 'Time and space' is a sea where mortal creatures suffer adventures that may be creative or destructive.

Similar and closely related to dry and moist souls are those awake and those sleeping (this runs like a current throughout the Bible and through Blake as well.)

The River of Adonis in the cave issues into the Sea of Time and Space (one of the common titles of Blake's tempera). There is (relatively) little to report about the sea; it's just about life, about my life and your life and every brother or sister's life.

 

But emerging from the sea we find Odysseus, the hero of Homer's Odyssey on the near shore; with his back to the shore he is putting something in the water: in accordance with Leucothea's instructions he is returning her (magic) girdle which she had lent him so he could swim ashore. In the distance Leucothea appears getting her girdle and dissolving "in a spiral of radiant cloud" (Blake and Antiquity page 6).

Behind Odysseus stands his protector goddess, Athena (or Luvah or Jesus) pointing him to the courts above. (The return of Odysseus to his home closely parallels Elijah's ascent on the fiery chariot into Heaven, and of course the Ascension of Our Lord. The thing to remember is that rather than material events these are metaphors. Our metaphors are spacious and temporal; not so in Eternity.)

---

The upper left of the picture shows God upon a chariot, driven by the four Zoas and surrounded by the immortals. God appears to be a right sleepy god; the import is that it's the inner God who goes to sleep when the soul finds the couch of death and awakens to mortal life (Blake and Antiquity page 15). Raine quotes from The Gates of Paradise:

"My Eternal Man set in Repose

The Female from his darkness rose"

---

Once you've grasped the whole of this story you may notice how closely it parallels the primary Bible myth of Creation, Fall and eventual Redemption. It's the old, old story, and in the end there's only one story. (Jesus gave us an abbreviated version of it with The Prodigal Son.)
 
You may find a lot more information about the Arlington Tempera in these posts.

FLIGHT INTO EGYPT

 

Wikipedia Commons

Original

 

Enhanced Images

 

Egypt acted as a safe haven to which Joseph and Mary took their infant son to escape Herod's implied threat against a rival king. Their fear proved to be justified since Herod ordered the slaughter of  the young male children in the vicinity of Bethlehem. The family returned to the village of Nazareth after the death of Herod.

Matthew 2

[10] When they saw the star, they rejoiced with exceeding great joy.
[11] And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
[12] And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
[13] And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
[14] When he arose, he took the young child and his mother by night, and departed into Egypt:
[15] And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

[16] Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
[17] Then was fulfilled that which was spoken by Jeremy the prophet, saying,
[18] In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
[19] But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
[20] Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
[21] And he arose, and took the young child and his mother, and came into the land of Israel.
[22] But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
[23] And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

Hosea 11

[1] When Israel was a child, then I loved him, and called my son out of Egypt.

Blake's picture of the Flight into Egypt is among the tempera painting which he made for Thomas Butts. The following letter to George Cumberland notes that Blake has an order for fifty small pictures from a new patron. In 1799 Blake began producing a series of biblical paintings using his own tempera technique which proved to be less than optimal. Although the images from 1799 and 1800 darkened and cracked, Martin Butlin reports that "about fifty titles can be accounted for." After 1800 Blake continued his series of pictures for Butts on Old and New Testament themes but transferred his medium to watercolor which is more stable. Unfortunately Flight into Egypt was done in tempera and has darkened markedly.

 Letters, To Cumberland, 1799, (E 704)

 "As to Myself about whom you are so kindly Interested.  I
live by Miracle.  I am Painting small Pictures from the Bible.
For as to Engraving in which art I cannot reproach myself with
any neglect yet I am laid by in a corner as if I did not Exist &
Since my Youngs Night Thoughts have been publishd Even Johnson &
Fuseli have discarded my Graver.  But as I know that He who Works
& has his health cannot starve.  I laugh at Fortune & Go on &
on.  I think I foresee better Things than I have ever seen.  My
Work pleases my employer & I have an order for Fifty small
Pictures at One Guinea each which is Something better than mere
copying after another artist.  But above all I feel myself happy
& contented let what will come having passed now near twenty
years in ups & downs I am used to them & perhaps a little
practise in them may turn out to benefit.  It is now Exactly
Twenty years since I was upon the ocean of business & Tho I laugh
at Fortune I am perswaded that She Alone is the Governor of
Worldly Riches. & when it is Fit She will call on me till then I
wait with Patience in hopes that She is busied among my Friends.
     With Mine & My Wifes best compliments to Mr Cumberland
I remain
Yours sincerely
WILLm BLAKE" 

Descriptive Catalogue, 1809, (E 548)

"NUMBER XI. 
The body of Abel found by Adam and Eve; Cain, who
was about to bury it, fleeing from the face of his Parents. --A
Drawing.
NUMBER XII.  
The Soldiers casting lots for Christ's Garment.-A Drawing.
NUMBER XIII.  
Jacob's Ladder, --A Drawing. 
NUMBER XIV.
The Angels hovering over the Body of Jesus in the
Sepulchre.--A Drawing.
  The above four drawings the Artist wishes were in Fresco, 
on an enlarged scale to ornament the altars of churches, 
and to make England like Italy, respected by respectable men of 
other countries on account of Art.  It is not the want of genius, 
that can hereafter be laid to our charge, the Artist who has done
these Pictures and Drawings will take care of that; let those who 
govern the Nation, take care of the other.  The times require 
that every one should speak out boldly; England expects that 
every man should do his duty, in Arts, as well as in Arms, or in 
the Senate."

UNLESS I DIE

 First posted July 2014.

British Museum
Illustrations to Blair's The Grave
Death's Door

Thoughts are nobody's property. The are among the archetypal realities that exist in the realm of Eternity. They may be passed from mind to mind, or spirit to spirit. Or they may enter the mind directly through a gate that has been opened in a receptive mind.

The idea that death and life are intertwined in a complex matrix through which both feed and are fed was first recorded by Heraclitus. The idea was seminal and reached the minds of a string of thinkers.  

Blake found it somewhere and used it as an ingredient in the poetic expression he was creating. But with the content of the thought, he found also the paradigm for thinking in a non-rational, non-linear way which he recognized as reflecting the greater mind to which he was related.

Together with William Butler Yeats, Edwin Ellis wrote an early book containing Blake's poetry and background information. Yeats was a major poet in his own right. Here we pick up here the thread of thought from Heraclitus which illuminated Blake, and then became an 'obsession' to Yates.

The website of the Charles Williams Society provides information on the influence of Heraclitus on Yeats and on Williams: "Yeats came across Heraclitus in 1909, when he recorded the third and fourth of those above in his Journal" 
 
[These are the two aphorisms of Heraclitus which Yeats wrote in his journal]:

"War is the father of all and the king of all; and some he has made gods and some men, some bound and some free.

The immortals are mortal, the mortals immortal, each living in the others’ death and dying in the others’ life. "

Continuing quoting from the website:
"Yeats did not publish this Journal, but the final phrase of the fragment, in the form ‘dying the other’s life, living the other’s death’, became an obsession with him in his middle years."

"A Vision is Yeats’s book of occult wisdom. It was first published in 1925, in an edition of 600 signed copies ‘privately printed for subscribers only’. It was therefore not an easy book to find, and it is a testimony to [Charles] Williams’s interest in Yeats that he did obtain it, and praised it in his 1930 essay on Yeats as ‘that learned and profound work’"

"The phrase which interested him [Williams] occurs first in one of Yeats’s characteristic discussions of gyres, those interpenetrating cones which occur only in discussions of Yeats, but there turn up all the time. After a particularly tangled and abstruse passage we come across: It is as though the first act of being, after creating limit, was to divide itself into male and female, each dying the other’s life living the other’s death."

Charles Williams used the same phrases from Heraclitus in describing a central formulation of his thought: that humans, like Christ, are called to bear one another's burdens through 'substitution'. Williams wrote of this exchange in the following poem:

Taliessin Through Logres, The Region on the Summer Stars, Arthurian Torso, by Charles Williams and C. S. Lewis, Page 154: 

The Region of the Summer Stars 

The Founding of the Company
...
"The Company's second mode bore farhter
the labour and fruition; it exchanged the proper self
and whatever need was drew daily breath
in another's place, according to the grace of the Spirit
'dying each other's life, living each other's death'.
Terrible and lovely is the general substitution of souls
the Flesh-taking ordained for its mortal images 
in its first creation, and now Its sublime self
shows, since deigned to be dead in the sted of each man." 

Turning now to Blake's poetry we find ways he found that man and man, and man and God are related through the interplay of living and dying.

Songs of Innocence & of Experience, Song 27, (E 16)  
"On Anothers Sorrow

Can I see anothers woe,
And not be in sorrow too.
Can I see anothers grief,
And not seek for kind relief?

Can I see a falling tear,
And not feel my sorrows share,
Can a father see his child,
Weep, nor be with sorrow fill'd.

Can a mother sit and hear,
An infant groan an infant fear--
No no never can it be.
Never never can it be."

Marriage of Heaven & Hell, Plate 7, (E 36)
"The most sublime act is to set another before you."

Milton, Plate 11 [12], (E 105)
"And it was enquir'd: Why in a Great Solemn Assembly           
The Innocent should be condemn'd for the Guilty? Then an Eternal rose
Saying. If the Guilty should be condemn'd, he must be an Eternal Death
And one must die for another throughout all Eternity."

Jerusalem, Plate 96, (E 155)
"Jesus replied Fear not Albion unless I die thou canst not live
But if I die I shall arise again & thou with me            
This is Friendship & Brotherhood without it Man Is Not

So Jesus spoke! the Covering Cherub coming on in darkness
Overshadowd them & Jesus said Thus do Men in Eternity
One for another to put off by forgiveness, every sin

Albion replyd. Cannot Man exist without Mysterious          
Offering of Self for Another, is this Friendship & Brotherhood
I see thee in the likeness & similitude of Los my Friend

Jesus said. Wouldest thou love one who never died
For thee or ever die for one who had not died for thee
And if God dieth not for Man & giveth not himself           
Eternally for Man Man could not exist. for Man is Love:
As God is Love: every kindness to another is a little Death
In the Divine Image nor can Man exist but by Brotherhood"

The French Revolution, Prophetic Works Unegraved, (E 294) 
"But go, merciless man! enter into the infinite labyrinth of another's brain 
Ere thou measure the circle that he shall run. Go, thou cold recluse, into the fires 
Of another's high flaming rich bosom, and return unconsum'd, and write laws. 
If thou canst not do this, doubt thy theories, learn to consider all men as thy equals, 
Thy brethren, and not as thy foot or thy hand, unless thou first fearest to hurt them."

LEARN MORE:

Charles Williams (Arthurian Poets) by Charles Williams and David L. Dodds (Aug 1991)

. 

LAW & GRACE

Illustrations of the Book of Job
Plate 13
"Then the Lord answered Job out of the Whirlwind"

Everlasting Gospel, Textural Notes, (E 876) 

     "It was when Jesus said to Me
     Thy Sins are all forgiven thee
     The Christian trumpets loud proclaim
     Thro all the World in Jesus name
     Mutual forgiveness of each Vice
     And oped the Gates of Paradise
     The Moral Virtues in Great fear
     Formed the Cross & Nails & Spear
     And the Accuser standing by
     Cried out Crucify Crucify
     Our Moral Virtues neer can be
     Nor Warlike pomp & Majesty
     For Moral Virtues all begin
     In the Accusations of Sin" 

Jerusalem, Plate 25, (E 170)

"And there was heard a great lamenting in Beulah: all the Regions
Of Beulah were moved as the tender bowels are moved: & they said:

Why did you take Vengeance O ye Sons of the mighty Albion?
Planting these Oaken Groves: Erecting these Dragon Temples
Injury the Lord heals but Vengeance cannot be healed:            
As the Sons of Albion have done to Luvah: so they have in him
Done to the Divine Lord & Saviour, who suffers with those that Suffer:
For not one sparrow can suffer, & the whole Universe not suffer also,
In all its Regions, & its Father & Saviour not pity and weep.
But Vengeance is the destroyer of Grace & Repentance in the bosom
Of the Injurer: in which the Divine Lamb is cruelly slain:
Descend O Lamb of God & take away the imputation of Sin
By the Creation of States & the deliverance of Individuals Evermore Amen

Thus wept they in Beulah over the Four Regions of Albion
But many doubted & despaird & imputed Sin & Righteousness       
To Individuals & not to States, and these Slept in Ulro."

Jerusalem, Plate 86, (E 245)

"And Enitharmon like a faint rainbow waved before him         
Filling with Fibres from his loins which reddend with desire
Into a Globe of blood beneath his bosom trembling in darkness
Of Albions clouds. he fed it, with his tears & bitter groans
Hiding his Spectre in invisibility from the timorous Shade
Till it became a separated cloud of beauty grace & love       
Among the darkness of his Furnaces dividing asunder till
She separated stood before him a lovely Female weeping
Even Enitharmon separated outside, & his Loins closed
And heal'd after the separation: his pains he soon forgot:
Lured by her beauty outside of himself in shadowy grief.      
Two Wills they had; Two Intellects: & not as in times of old."

Letters, To Thomas Butts, (E 728)

"I know that you see certain merits
in me which by Gods Grace shall be made fully apparent & perfect
in Eternity. in the mean time I must not bury the Talents in the
Earth but do my endeavour to live to the Glory of our Lord &
Saviour & I am also grateful to the kind hand that endeavours to
lift me out of despondency even if it lifts me too high-"

John 1 

[14] And the Word was made flesh, and dwelt among us, (and we 
beheld his glory, the glory as of the only begotten of the Father,) full
of grace and truth.
[15] John bare witness of him, and cried,
saying, This was he of whom I spake, He that cometh after me is 
preferred before me: for he was before me.
[16] And of his fulness have all we received, and grace for grace.
[17] For the law was given by Moses, but grace and truth came by Jesus Christ.

Romans 3
[20] Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
[21] But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
[22] Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
[23] For all have sinned, and come short of the glory of God;
[24] Being justified freely by his grace through the redemption that is in Christ Jesus 

2 Corinthians 12

[9] And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
[10] Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Robert Essick's article titled Blake’s Job: Some Unrecorded Proofs and Their Inscriptions, appeared in the Blake: An Illustrated Quarterly in 1986.In he included the following two statements:

"Charles Eliot Norton was the first to suggest that Blake pictures Job in a fallen state of consciousness at the beginning of the series. As Norton wrote in 1875, 'Job’s prayers and burnt-offerings, in the days of his prosperity, were, after all, but the propitiatory and selfish sacrifices of the law.'”

"Blake come to realize that the 'perfect and upright' man of 'the land of Uz' (Job 1:1) was not an archetype of the prayerful student of the arts but one who had already fallen in thrall to the dead letter of the law."  

Norton's and  Essick's insights revised the understanding of Blake's intentions when illustrating the Book of Job. Blake was communicating his perception of Job's spiritual journey which revised his image of God.

The law is a meant to be a means by which one achieves virtue and acceptance. Grace is the gift that is bestowed through the generosity of the giver. Under the law inclusion is earned through obedience. Under grace inclusion is the byproduct of accepting with gratitude the gift that has been offered.

Judging from Blake's Illustrations of the Book of Job, he understood that Job originally lived under the law. Job felt that the blessings that he received were repayment for his obedience and righteousness. His understanding of God was limited by his failure to comprehend the ways of God which were beyond natural and reasonable means.

When Job had a direct encounter with the wisdom and power of God he realized that he lived by grace rather than by law. His prosperity had not been of his own doing. When he encountered the loss of his goods, and family and health, he began to see that 'all these things' were not his own but were the bounty provided by the beneficence of God's grace.

The inner change which Job underwent when he was overwhelmed by the Almighty led to a transformation of his mind and spirit. He no longer expected to understand God because the unfathomable depth of God had been revealed to him. He knew thenceforth that he lived under grace and not law.

Romans 3

[8] And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
[9] What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
[10] As it is written, There is none righteous, no, not one:
[11] There is none that understandeth, there is none that seeketh after God.
[12] They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

Job 38

[1] Then the LORD answered Job out of the whirlwind, and said,
[2] Who is this that darkeneth counsel by words without knowledge?
[3] Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
[4] Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.
[5] Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?
[6] Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;
[7] When the morning stars sang together, and all the sons of God shouted for joy?
[8] Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?
[9] When I made the cloud the garment thereof, and thick darkness a swaddlingband for it,
[10] And brake up for it my decreed place, and set bars and doors,
[11] And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?
[12] Hast thou commanded the morning since thy days; and caused the dayspring to know his place;
[13] That it might take hold of the ends of the earth, that the wicked might be shaken out of it?
[14] It is turned as clay to the seal; and they stand as a garment.
[15] And from the wicked their light is withholden, and the high arm shall be broken.
[16] Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?
[17] Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
[18] Hast thou perceived the breadth of the earth? declare if thou knowest it all.
[19] Where is the way where light dwelleth? and as for darkness, where is the place thereof,
[20] That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?
[21] Knowest thou it, because thou wast then born? or because the number of thy days is great?
[22] Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail,
[23] Which I have reserved against the time of trouble, against the day of battle and war?
[24] By what way is the light parted, which scattereth the east wind upon the earth?
[25] Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
[26] To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man;
[27] To satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth?
[28] Hath the rain a father? or who hath begotten the drops of dew?
[29] Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
[30] The waters are hid as with a stone, and the face of the deep is frozen.
[31] Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?
[32] Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?
[33] Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?
[34] Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?
[35] Canst thou send lightnings, that they may go, and say unto thee, Here we are?
[36] Who hath put wisdom in the inward parts? or who hath given understanding to the heart?
[37] Who can number the clouds in wisdom? or who can stay the bottles of heaven,
[38] When the dust groweth into hardness, and the clods cleave fast together?
[39] Wilt thou hunt the prey for the lion? or fill the appetite of the young lions,
[40] When they couch in their dens, and abide in the covert to lie in wait?
[41] Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat.

Job 42

[1] Then Job answered the LORD, and said,
[2] I know that thou canst do every thing, and that no thought can be withholden from thee.
[3] Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.
[4] Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.
[5] I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
[6] Wherefore I abhor myself, and repent in dust and ashes.
[7] And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.

Blake's Illustrations of The Book of Job begins with achievement by strictly following tenets of the law. It ends with acknowledging that the grace of God provides all that we are and have.

 

13 QUOTES FORGIVENESS

Wikipedia
Song of Los 
Copy c, Frontispiece  

Jerusalem, Plate 49, (E 199) 

"Learn therefore O Sisters to distinguish the Eternal Human
That walks about among the stones of fire in bliss & woe
Alternate! from those States or Worlds in which the Spirit travels:
This is the only means to Forgiveness of Enemies"

* 

Jerusalem Plate 52, (E 201) 

"The Glory of Christianity is, To
Conquer by Forgiveness." 

* 

Milton, Plate 38 [43], (E 139) 

"Satan! my Spectre! I know my power thee to annihilate
And be a greater in thy place, & be thy Tabernacle               
A covering for thee to do thy will, till one greater comes
And smites me as I smote thee & becomes my covering.
Such are the Laws of thy false Heavns! but Laws of Eternity
Are not such: know thou: I come to Self Annihilation
Such are the Laws of Eternity that each shall mutually     
Annihilate himself for others good, as I for thee."  

* 

Jerusalem, Plate 22, (E 168) 

"Why should Punishment Weave the Veil with Iron Wheels of War
When Forgiveness might it Weave with Wings of Cherubim"

* 

Jerusalem, Plate 52, (E 201) 

"Friendship cannot exist without Forgiveness
of Sins continually."

* 

Jerusalem, Plate 53, (E 204) 

"In Great Eternity, every particular Form gives forth or Emanates
Its own peculiar Light, & the Form is the Divine Vision
And the Light is his Garment This is Jerusalem in every Man
A Tent & Tabernacle of Mutual Forgiveness Male & Female Clothings.
And Jerusalem is called Liberty among the Children of Albion"  

*

Jerusalem, Plate 61, (E 201) 

"But Jehovahs Salvation
Is without Money & without Price, in the Continual Forgiveness of Sins
In the Perpetual Mutual Sacrifice in Great Eternity! for behold!
There is none that liveth & Sinneth not! And this is the Covenant
Of Jehovah: If you Forgive one-another, so shall Jehovah Forgive You:    
That He Himself may Dwell among You."

*

Jerusalem, Plate 64, (E 215)

"Without Forgiveness of Sin Love is Itself Eternal Death"

*

Vision of Last Judgment, (E 564) 

   "Forgiveness of Sin is only at the Judgment Seat of Jesus the
Saviour where the Accuser is cast out. not because he Sins but
because he torments the Just & makes them do what he condemns as
Sin & what he knows is opposite to their own Identity" 

*

Annotations, Apology to Watson, (E 619) 

 "The Gospel is Forgiveness of Sins & has No Moral Precepts
these belong to Plato & Seneca & Nero"

*

Inscriptions, Illustrations to Dante (E 690) 

 "Whatever Book is for Vengeance for Sin & whatever Book is
Against the Forgiveness of Sins is not of the Father but of Satan
the Accuser & Father of Hell"

*

Everlasting Gospel, Textural Notes, Page 1,(E 875) 

"There is not one Moral Virtue that Jesus Inculcated but Plato &
Cicero did Inculcate before him what then did Christ Inculcate. 
Forgiveness of Sins This alone is the Gospel & this is the Life &
Immortality brought to light by Jesus." 

*

Everlasting Gospel, Textural  Notes, (E 876) 

"It was when Jesus said to Me
     Thy Sins are all forgiven thee
     The Christian trumpets loud proclaim
     Thro all the World in Jesus name
     Mutual forgiveness of each Vice
     And oped the Gates of Paradise"

CONTINUAL FORGIVENESS

First Posted Sept 2017.

Wikimedia Commons 

Songs of Innocence & of Experience 

Plate 49

Songs of Innocence & of Experience, (E 28)
SONGS 49 
"A POISON TREE.    

I was angry with my friend;
I told my wrath, my wrath did end.
I was angry with my foe:
I told it not, my wrath did grow.

And I waterd it in fears,
Night & morning with my tears:
And I sunned it with smiles,
And with soft deceitful wiles.

And it grew both day and night.
Till it bore an apple bright.
And my foe beheld it shine,
And he knew that it was mine.

And into my garden stole,
When the night had veild the pole;
In the morning glad I see;
My foe outstretchd beneath the tree."

Ephesians 4

[31] Let all bitterness, and wrath, and anger, and clamour,
and evil speaking, be put away from you, with all malice:
[32] And be ye kind one to another, tenderhearted, forgiving
    one another, even as God for Christ's sake hath forgiven you.

Luke 7
[47] Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
[48] And he said unto her, Thy sins are forgiven.
 
Forgiveness is a two edged sword. One edge enables us to seek and accept forgiveness for the harm we do. The other edge enables us to forgive those who have done harm to us. In this world it is inadvertent that in our Selfhood we cause harm to come to others, but that we also endure the "slings and arrows of outrageous fortune" that Shakespeare eludes to in Hamlet. The irony is that if we hold onto consciousness of the injuries we endure, we cannot accept the forgiving healing from others for the harm we have done to them.

Matthew 5
[23] Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
[24] Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

Hamlet by William Shakespeare
"Whether 'tis  nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take Arms against a Sea of troubles,
And by opposing end them: to die, to sleep
No more; and by a sleep, to say we end
the heart-ache, and the thousand natural shocks
that Flesh is heir to?"
 
The experience of forgiveness functions on two levels: between Man and Man and between God and Man. Forgiveness is essential to maintain the Brotherhood of Man by removing the barriers which grow because of the unhealed wounds which we endure and inflict on one another. It is essential too for maintaining an open channel between Man and the Divine; between the individual Soul and the Infinite Eternal Divine Presence in whom all live. Blake wrote "Throughout all Eternity I forgive you, You forgive me, So the dear redeemer said, This the wine & this the bread." This is a statement addressed to God, acknowledging that Man's suffering is not all because of his own or his Brothers' failing, but the suffering of Man results from how God has constructed the world. Blake's insight was that the process of forgiveness in Man's relationship with God, both giving and receiving it, fed the spiritual and physical needs of man.

Songs & Ballads, (E 477)
"Throughout all Eternity    
I forgive you you forgive me
As our dear Redeemer said                                   
This the Wine & this the Bread    

Milton, Plate 26 [28], (E 124) 
"In Bowlahoola; & as the Spectres choose their affinities
So they are born on Earth, & every Class is determinate
But not by Natural but by Spiritual power alone, Because         
The Natural power continually seeks & tends to Destruction
Ending in Death: which would of itself be Eternal Death
And all are Class'd by Spiritual, & not by Natural power.

And every Natural Effect has a Spiritual Cause, and Not
A Natural: for a Natural Cause only seems, it is a Delusion      
Of Ulro: & a ratio of the perishing Vegetable Memory."

Jerusalem, Plate 3, (E 145)
"The Spirit of Jesus is continual forgiveness of Sin: he who
waits to be righteous before he enters into the Saviours kingdom,the Divine 
Body; will never enter there. I am perhaps the most sinful of men! I 
pretend not to holiness! yet I pretend to love, to see, to converse with 
daily, as man with man, & the more to have an interest in the Friend 
of Sinners. Therefore [Dear] Reader, [forgive] what you do not
approve, & [love] me for this energetic exertion of
my talent."

Jerusalem, Plate 49, (E 199)
"Remove from Albion, far remove these terrible surfaces.
They are beginning to form Heavens & Hells in immense

Circles: the Hells for food to the Heavens: food of torment,
Food of despair: they drink the condemnd Soul & rejoice
In cruel holiness, in their Heavens of Chastity & Uncircumcision
Yet they are blameless & Iniquity must be imputed only           
To the State they are enterd into that they may be deliverd:
Satan is the State of Death, & not a Human existence:
But Luvah is named Satan, because he has enterd that State.
A World where Man is by Nature the enemy of Man
Because the Evil is Created into a State. that Men               
May be deliverd time after time evermore. Amen.
Learn therefore O Sisters to distinguish the Eternal Human
That walks about among the stones of fire in bliss & woe
Alternate! from those States or Worlds in which the Spirit travels:
This is the only means to Forgiveness of Enemies[.]              
Therefore remove from Albion these terrible Surfaces.

Jerusalem, Plate 52, (E 201)
"Rousseau thought Men Good by Nature; he found them Evil
& found no friend.  Friendship cannot exist without Forgiveness
of Sins continually.  The Book written by Rousseau calld his
Confessions is an apology & cloke for his sin & not a confession.
  But you also charge the poor Monks & Religious with being the
causes of War: while you acquit & flatter the Alexanders &
Caesars, the Lewis's & Fredericks: who alone are its causes & its
actors.  But the Religion of Jesus, Forgiveness of Sin, can never
be the cause of a War nor of a single Martyrdom.
  Those who Martyr others or who cause War are Deists, but never
can be Forgivers of Sin.  The Glory of Christianity is, To
Conquer by Forgiveness.  All the Destruction therefore, in
Christian Europe has arisen from Deism, which is Natural
Religion." 

Jerusalem, Plate 61, (E 211)
"I heard his voice in my sleep O his Angel in my dream:
Saying, Doth Jehovah Forgive a Debt only on condition that it shall
Be Payed? Doth he Forgive Pollution only on conditions of Purity
That Debt is not Forgiven! That Pollution is not Forgiven
Such is the Forgiveness of the Gods, the Moral Virtues of the    
Heathen, whose tender Mercies are Cruelty. But Jehovahs Salvation
Is without Money & without Price, in the Continual Forgiveness of Sins
In the Perpetual Mutual Sacrifice in Great Eternity! for behold!
There is none that liveth & Sinneth not! And this is the Covenant
Of Jehovah: If you Forgive one-another, so shall Jehovah Forgive You:    
That He Himself may Dwell among You." 

From The Everlasting Mercy by John Masefield
 

"The corn that makes the holy bread   
By which the soul of man is fed,   
The holy bread, the food unpriced,   

Thy everlasting mercy, Christ."