Salutations.
While this was not necessarily a planned post, a book on Amazon was suggested to me, and the mythical algorithms relentlessly clicked into place. As said book looked promising, I downloaded the sample, quickly read it, and then promptly purchased the e-version. Several chapters in and I was so certain it would prove invaluable as a reference tool later, I then even more promptly purchased the quality paperback.
As it is a very handsome book, with the font an admirable size, colorful paintings and illustrations, and very impressive content, it is a title that will fit in well in my increasingly large collection of titles on or by William Blake (In case I don't do an essay on it, Roderick Tweedy's The God of the Left Hemisphere comes very highly recommended by Pullman himself, and I couldn't agree more. So FYI).
But for now, the work in question is Eternity's Sunrise: The Imaginative World of William Blake, by Leo Damrosch. A literature professor at Harvard, Damrosch has crafted a truly intriguing and insightful book about that beloved yet sometimes inscrutable poet of both words and images, William Blake. It is not simply criticism and analysis, nor is it only biography, but rather both, which provides a unique framework for this most complex of men and artists.
And there is a chapter contained within that I simply had to comment on here. It centers around Blake's use of symbolism and how best to interpret it. I should also mention I recently finished my third read of La Belle Sauvage - this time with my British edition - and thoroughly took notes throughout for my eventual scholarly book on the two trilogies. At any rate, I unearthed some striking similarities buried in it concerning Blakean symbolism, and I simply had to type up something about it now and tie it all together.
If for no other reason than it seemed like a Republic of Heaven kind of thing to do.
"How Should We Understand Blake's Symbols" is the second chapter in Eternity's Sunrise, and one of the first topics of discussion is understandably vision. Of course, vision is critical to any discussion of Blake. After all, he was the one who famously said his eye was akin to a window - "I look through it and not with it."
And of course, he himself was a visionary, and not just metaphorically speaking.
From a young age, Blake saw proper visions, which informed and inspired his art throughout his life. Damrosch specifically likened it to eidectic vision, "thought to be common in children and often persisting in artistic adults." So it was not a case of muddled hallucinations, but rather of augmenting natural sight with imagination, of again not just seeing "with" the eye but "through" the eye. Eidectic vision often brings with it incredible clarity and sharpness of experience, as was certainly the case here.
When once commissioned by a conventional clergyman to create an equally conventional drawing, Blake followed his inspiration as usual and imbued it with his own unique visionary style. When the gentleman criticized his work as having no basis in reality, Blake famously replied in a letter -
I know that this world is a world of imagination and vision. I see everything I paint in this world, but everybody does not see alike. To the eyes of a miser, a guinea is more beautiful than the Sun, and a bag worn with the use of money has more beautiful proportions than a vine filled with grapes. The tree which moves some to tears of joy is to the eyes of others only a green things that stands in the way.
So this remarkable insight clearly pertains more to the quality of vision in the here and now, as opposed to another reality or dimension altogether.
Though I didn't catch it during the first couple of reads, Pullman neatly illustrates this in the character of Malcolm Polstead. The eleven-year-old hero of La Belle Sauvage, Malcolm lives and works with his parents at the Trout Inn, right beside the Thames and only miles from Oxford. He is a very likeable protagonist, affable and honest, bright and brave. He loves his daemon Asta, as well as his canoe, which gave the novel its name.
Most importantly here though, Malcolm experiences migraine auras throughout the story, a peculiar phenomenon that often involves little actual headache, but rather a hazy ring or sparkle of white lights floating in one's vision. Curiously, the first time he has such floaters in his field of vision, Asta cannot see it directly, despite the profound human/daemon bond. They talk about whether it is inside or outside them, and argue over whether or not it means anything.
The question of meaning is important here, as is the fact that Malcolm later misinterprets it when an adult tells him it's a "migraine aura." Being young, he mishears it as a "migraine aurora." Not only does this obviously tie-in with the Northern Lights novel, but also with William Blake, and his assured proclamation that "As a man is, so he sees."
When researching the real arctic Aurora, Asta reads aloud a passage describing it - "a luminous celestial phenomenon of anbaric character seen in the Polar regions, with a tremulous motion and streamers of light." Malcolm is thrilled with his continued misunderstanding, insisting "It's the northern lights, in my head ... whatever causes the northern lights causes the spangled ring, I bet!"
While Asta is more skeptical, Malcolm remains convinced the luminous aura he sees during a migraine is mysteriously yet intimately linked to the electric lights over the North Pole. Pullman writes that it endows him with "a feeling of immense privilege and even awe." This linking of the great to the small, the macrocosm to the microcosm, is positively Blakean, particularly in a poem like "Auguries of Innocence."
I feel compelled to add that such a congress between the mind of man and the soul of the cosmos is also a veritable tide of philosophy overflowing the banks of Romanticism as a whole, from Wordsworth to Keats. Imagined or no, it is a steady spring of inspiration and understanding in their poetry, just as it is with Malcolm. Certainly it is no mistake that his older mentor and confidante Hannah Relf later describes the young boy as "intensely romantic."
During the final act of the novel, a great flood has literally overturned life as Malcolm knows it, and he finds himself adrift in his canoe with the strong yet sullen kitchen-girl Alice, as well as a baby named Lyra. The self-appointed guardian of the infant, Malcolm at one point has an unexpected vision of his "spangled ring" again. Soaked, afraid, and exhausted, he nonetheless sees the familiar "shimmering, flickering spot of light" hovering in front of the canoe, until it grows larger and fills his entire field of vision.
But far from undermining his determination, he practically greets the aura like an old friend, and it suffuses him with a "calm oceanic feeling." He thinks it is special and unique to him, again invoking his not-so-latent Romanticism - "it was telling him he was still part of the great order of things, and that that could never change."
This simple interaction creates some wonderful passages, and again lyrically brings home a central tenet of the Republic of Heaven. Namely, that even in a world absent of traditional religious belief and assurance we as human beings have to feel an integral bond with life and the world. Part of meaningfulness, Pullman unhesitatingly states in Daemon Voices, "comes from seeing that we have a connection with nature and the universe around us."
While so largely deficient in modern life, this connection nonetheless finds a profound and important home in His Dark Materials and The Book of Dust alike, most deeply through the ever-expanding metaphor of Dust. It will be interesting to see the development and eventual conclusion to Malcolm's personal ringed aurora in the final book, and what meaning can be ultimately wrung out of it.
As noted before, Damrosch in Eternity's Sunrise writes how even when Blake was commissioned to make illustrations for other poets, he didn't hesitate to incorporate his own iconography around the text, and make it his own. Much like with Malcolm's adopted meaning for his spangled aura, Damrosch explains why - "[Blake] considered it entirely appropriate to import his personal symbols in this way, for he saw them as reflecting the reality we all inhabit."
In other words, that "visionary gleam" so prevalent among the poetic-minded - be they an eighteenth century artist in our world or an eleven-year-old boy navigating a deadly flood in another one - forges that ever-so-necessary conduit between conventional reality and one that is infinitely deeper and richer. One that reflects "the reality we all inhabit," if we could only open up to it.
And when we encounter said reality, that is when we are not simply seeing "with" the eye, but also "through" it and beyond it, as Blake so obviously did in some of his most famous lines -
To see a World in a Grain of Sand
And a Heaven in a Wild Flower
Hold Infinity in the palm of your hand
And Eternity in an hour
Stay Dusty My Friends
#PhilipPullman #WilliamBlake #TheBookOfDust #EternitysSunrise