This is the largest survey of work by William Blake to be held in the UK for a generation. It brings together over 300 famous and rarely seen works, from the whole of his career, from all of his publications and projects, and sets them alongside works by contemporaries, friends and influences, in a blockbuster exhibition which spreads over 13 rooms.
Engraving
Blake was born in 1757 into a poor family in London’s Soho – his father was a hosier – who, nonetheless, supported his ambitions to be an artist. Aged 15 he got an apprenticeship to an engraver. At the age of 21 he became a student at the Royal Academy. He appears to have been studious, the exhibition contains a typical plaster cast classical statue which students had to sketch along with Blake’s drawings of it.
Distinctive style
Muscles
But from early on Blake developed an idiosyncratic and eccentric way of depicting the human body. Most of his work is depictions of the human body. Most of the bodies in question are naked or draped in simple Biblical robes, and all of them are extremely muscley, with a heavy, musclebound weight which is reminiscent of Michelangelo. Although the curators don’t mention it I’ve read somewhere that this striking musculature is in fact anatomically inaccurate, and designed purely for expressive purposes.
Capaneus the Blasphemer (1824 to 1827) by William Blake © National Gallery of Victoria, Melbourne
Flat and close
Other elements of his style include the lack of perspective. Figures almost always appear in a flat space. This gives them dramatic immediacy and directness, as in this striking image.
The Great Red Dragon and the Beast from the Sea by William Blake (1805)
Noses
In both these images note the strikingly aquiline noses of his figures. Sounds trivial but its a trademark of his style.
Anti-commercial art
Blake rejected much of the commercial art of his day, came to despise the Royal Academy, hated the way late 18th century art was dominated by society portraits or landscapes of rich people’s properties.
Visual purity
He wanted to forge something much more visionary and pure. This search for a kind of revolutionary purity reminds me of the Republican phase of the art of the French painter Jacques-Louis David, which also features: legendary, classical or mythical subject matter; half naked men showing off their six-packs; in striking poses; flowing robes and togas.
Death of Socrates by Jacques-Louis David (1787)
Drawings not paintings
But a comparison with David vividly brings out the difference: Blake was never an oil painter. None of his works evince the kind of lavish, luxurious depth and perspective and colour and light and shade of an oil painter like David.
Most of Blake’s images are engravings, of which he produced over a thousand, and a central quality of an engraving is its flatness.
There are also watercolours but, as the curators point out, these have the clarity of line, formality and flatness of engravings which have simply been coloured in.
There is rarely any perspective or depth. The backgrounds are generally sketchy. All the focus is on the (generally melodramatic postures) of the foreground figures.
Cain Fleeing from the Wrath of God by William Blake (1799 to 1809) © The Fogg Art Museum, Harvard University
Illustrations
Cain Fleeing exemplifies a major fact about Blake’s visual work, which is that the majority of was illustrations for classic works. Over his life he was commissioned to produce illustrations for:
- Mary Wollstonecraft – Original Stories from Real Life (1791)
- John Gay – Fables by John Gay with a Life of the Author, John Stockdale, Picadilly (1793)
- Edward Young – Night-Thoughts (1797)
- Thomas Gray – Poems (1798)
- Robert Blair – The Grave (1805 to 1808)
- John Milton – Paradise Lost (1808)
- John Varley – Visionary Heads (1819 to 1820)
- Robert John Thornton – Virgil (1821)
- The Book of Job (1823 to 1826)
- John Bunyan – The Pilgrim’s Progress (1824 to 1827, unfinished)
- Dante – Divine Comedy (1825 to 1827)
The exhibition features generous selections from most of these works, for example ten or more of Blake’s illustrations for the Grave or Gray’s Elegy Written in a Country Churchyard, etc.
Bad pictures
What comes over from many of these obscure and little exhibited illustrations is how bad they are. Milky, washed out, strangely lacking in the dynamism which Blake, in his written works, claimed for his art.
Elegy Written in a Country Church-Yard, Design 113 by William Blake (1797 to 1798)
Bad, isn’t it? All the illustrations for the Elegy are like this.
Towards the end of his life Blake made 29 watercolour illustrations of the Pilgrim’s Progress which are similarly not much mentioned in his oeuvre. Being woke, the curators suggest this might be because his loyal, hard-working and artistic wife, Catherine, is said to have had a say in designing and colouring them, so their neglect is a sexist conspiracy. Maybe. Or maybe it’s just because they’re not very good. Here’s an example.
Illustration four for the Pilgrim’s Progress by William Blake
The composition, the use of perspective, the crappy buildings, the ludicrous posture of the figures, and the badness of their faces – everything conspires to make this picture, in my opinion, poor. And there are lots more of this low standard in the exhibition.
Good pictures
But what makes it impossible to dismiss and hard to evaluate is that Blake was also capable of coming up with images which turned his manifold weaknesses – the lack of depth, the odd stylised postures, the inaccurate anatomy – into strengths. This is true of many of the illustrations for Dante’s Divine Comedy. Take this depiction of the fate of the corrupt pope – the very unnaturalness of the postures and the weirdness of the setting work in its favour. To make it a deeply strange and troubling image.
The Simoniac Pope’ by William Blake (1824 to 1827) Tate
Take another of his archetypal images, Newton. The closer you look, the weirder it becomes – not least his musculature which makes him look more like an insect with a segmented back than a human being – and yet, and yet… it’s so weird that it’s true – true not to lived life or anything anyone’s ever seen, but to something stranger, more mysterious and more visionary.
Newton by William Blake (1795 to 1805) Tate
The illustrated books
Of course Blake was also a poet, an epic poet, a writer of immense long epics featuring a mythology and mythological characters he made up out of a strange mishmash of the Bible, the classics and Milton. Not many people read these long poems nowadays although, as it happens, as a schoolboy I read all of them cover to cover in the Penguin Complete Blake edition, so I have a feel for the vastness and strangeness of his imaginary world.
Blake produced the poems in books which featured his own line illustrations and decorations of the handwritten texts.
- Songs of Innocence and of Experience (edited 1794)
- Songs of Innocence (edited 1789)
- The Book of Thel (written 1788 to 1790, edited 1789 to 1793)
- The Marriage of Heaven and Hell (written 1790 to 1793)
- Visions of the Daughters of Albion (edited 1793)
- Continental prophecies
- America a Prophecy (edited 1793)
- Europe a Prophecy (edited 1794 to 1821)
- The Song of Los (edited 1795)
- There is No Natural Religion (written 1788, possible edited 1794 to 1795)
- The First Book of Urizen (edited 1794 to 1818)
- All Religions are One (written 1788, possible edited 1795)
- The Book of Los (edited 1795)
- The Book of Ahania (edited 1795)
- Milton (written 1804 to 1810)
- Jerusalem The Emanation of the Giant Albion (written 1804 to 1820, edited 1820 to 1827 and 1832)
The exhibition features many of these illustrations to his own verse. There is, for example, half a room devoted to individual pages from America a Prophecy, which have been removed from the book and framed as prints. Some of them are displayed in double-sided cases set up on plinths so that visitors can walk around and see both sides. The most immediate thing you notice is how very small they are, old-fashioned paperback book size, which makes much of the writing very hard to read without a magnifying glass.
Title page of America a Prophecy, copy A (printed 1795) by William Blake © The Morgan Library
The shorter works
Even his contemporaries struggled with the obscure mythology, strangely named characters (Los, Urizen) and difficult-to-make-out plots of the longer poems. By contrast, two of the shorter works have always been popular, namely the pithy proverbs gathered in The Marriage of Heaven and Hell:
- “Those who restrain desire do so because theirs is weak enough to be restrained.”
- “The road of excess leads to the palace of wisdom.”
and the short and simple poems in Songs of Innocence and of Experience, which contain his best-known and most anthologised poems. Of these probably the most famous is
Tyger Tyger, burning bright,
In the forests of the night;
What immortal hand or eye,
Could frame thy fearful symmetry?
It is undoubtedly a classic, but there is an odd and telling thing about it, which is that has become, over time, essentially, a children’s poem.
And this is emphasised by the illustration Blake did for it, which often comes as a shock to people who are familiar with it as an isolated text before they come to it in Blake’s illustrated version. It’s not just a children’s book illustration. It’s almost a baby‘s book illustration.
Tyger Tyger from Songs of Experience (designed after 1789, printed in 1794) by William Blake
Extremely hit and miss
And I think at some stage during the exhibition, it struck me that at some level, Blake is not a serious artist. He took himself very seriously, the small group of acolytes who gathered round him in his last years – the self-styled Ancients – took him very seriously, and critics and curators ditto, but… his long poems are all but incomprehensible and his own illustrations to his books are strange but often curiously childish and amateurish. His illustrations for Pilgrims Progress or the Elegy are deeply damaging to your sense of him as an artist. Some of the illustrations of Paradise Lost or Dante have a peculiar power, but many feel weak or half-finished. And strange random images throughout the exhibition leap out as expressing something no-one else had conceived or tried.
The Ancient of Days
Because every now and then, his peculiarities of style and technique (he pioneered new methods of acid engraving which the exhibition explains) come together to create something magical and genuinely visionary, something of depth and maturity.
‘Europe’ Plate i Frontispiece, ‘The Ancient of Days’ (1827) by William Blake (1757 to 1827) The Whitworth, The University of Manchester
The curators end the exhibition with this painting, which Blake was working on right up to his final days, at his house overlooking the Thames. Who is it, what is he doing, nobody is sure, although the hand gesture which seems to be creating a sort of compass is, unexpectedly, a negative gesture in Blake’s symbolism, because mathematics and science are the enemies of the liberated and revolutionary imagination which Blake defended and praised.
Still, as with so much of the rest of his ‘thought’ and personal opinions, it doesn’t matter. Again and again the curators have had to admit that nobody knows what this or that picture really means or whether it is illustrating this or that scene from one of his vast mythological books – so much about Blake’s output is scattered, broken up and mysterious, that one more mystery doesn’t make any difference.
At his best, Blake created images of startling power and resonance which, even if we don’t understand their intention or meaning, have stood the test of time. But the high risk this exhibition has taken is placing that dozen or so brilliant imagines amid a sea of ok, so-so, mediocre and downright poor images which do a lot to dilute their impact.
Two gaps
No explanation of Blake’s politics
The curators mention in several places that Blake was a revolutionary thinker who engaged with the Great Issues of his day, and list those Great Issues as political revolution, sexual politics, and slavery, and he certainly did, in his long radical poems and his notes and essays.
The odd thing is you’d expect there to be, in such a big exhibition, some sections devoted to Blake the Revolutionary, explaining his revolutionary views, his support of the American and French revolutions, his ideas of the power of the unfettered Imagination, sexual liberty and his violent anti-slavery sentiments.
But panels or sections devoted to Blake’s beliefs are strangely absent. His views are mentioned in passing, in the context of t his or that work, but you can’t make sense of a work like America A Prophecy without some explanation of the attitude English radicals took to the war their own government was fighting to put down men committed to freedom & Liberty.
No explanation of Blake’s mythology
More importantly you can’t understand a lot of his images without delving into Blake’s own mythology, which was built around praising the power of the unfettered Imagination, in the arts and politics and private life, and which he elaborated out inventing a whole cast of pseudo-Biblical gods and goddesses.
This also was strangely absent – I mean all it would have taken was a panel explaining the symbolic roles of the characters he invented for the epic poems:
- Urizen is the embodiment of conventional reason and law
- his daughters Eleth, Uveth and Ona represent the three parts of the human body
- his sons Thiriel, Utha, Grodna, Fuzon match the four elements but are also aligned with the signs of the Zodiac
- Los is the fallen (earthly or human) form of Urthona, one of the four Zoas
and so on, to at least give you a flavour of how strange, eccentric, but oddly beguiling his personal mythology could be.
Maybe – I’m guessing – the curators wanted to focus narrowly on his art, and on the technical ways in which he experimented with techniques of engraving, and with the immediate facts of his biography. That would explain why there were rooms devoted to particular patrons such as John and Ann Flaxman, Thomas Stothard and George Cumberland, Thomas Butts and the Reverend Joseph Thomas.
I bought the audioguide. At the end of several sections on specific series of works, it said; ‘If you want to know more about the relationship between Blake and John Flaxman, press the green button’. My point being that all the additional information was biographical. Not one of them said: ‘If you want to hear more about Blake and the French Revolution, Blake and slavery, Blake and sexual Liberty, Blake’s theories of the imagination’ – all topics I’d love to have heard given a modern summary.
This biographical approach also explains why there is a big reproduction of a period map of London with markers indicating where Blake lived over the years. And even an entire room recreating the room in the family home in Broad Street where Blake staged a quirky one-man show in 1809, a show which was a disaster as hardly anyone showed up and the one critic who wrote about it dismissed Blake as ‘an unfortunate lunatic’.
I may be wrong but it seems to me that the curators have opted for a heavily biographical approach to Blake’s work, placing the works in the context of his real life career and biography, his houses and wife and friends and champions and critics. This is all interesting in its way, but not as interesting as Blake’s imaginative universe.
At the age of eight William Blake saw the prophet Ezekiel under a bush in Peckham Rye, then a rural backwater south of London. A few years later he had a vision of a tree full of angels nearby and, a month after that, a third vision of angels, walking towards him through the rye.
Blake really meant it. All through is life he claimed to have visions of angels and other divine beings, dancing and cavorting in London fields and streets. He was a visionary in the most literal sense of the word.
Although – with over 300 images – this exhibition is thoroughly documented and copiously illustrated, maybe the reason I left feeling so frustrated and dissatisfied was because I felt that Blake’s weird, peculiar and compelling imaginative universe had been almost completely left out of it.
There were plenty of framed pages taken from the illustrated versions of his ‘prophetic books’ covered with verse. But the verse itself wasn’t printed out on a label on the wall for us to actually read. There was an introduction to the subject matter of each one, but little explanation of what they meant or what he was trying to achieve.
This exhibition feels like a big, elaborately assembled, beautifully curated and presented catalogue of all Blake’s visual works. A list. A documentation of his works. But somehow, with all the fiery life, rebellion and pride of the Imagination taken out.
Blake’s life is presented as a story of professional frustration – rather than as a life of extraordinary imaginative triumph.
Related links
- William Blake continues at Tate Britain until 2 February 2020
- Tate exhibition guide
Books & Boots 