Blake Taylor

Blake and Thomas Taylor
Author(s): Frederick E. Pierce

Source: PMLA, Vol. 43, No. 4 (Dec., 1928), pp. 1121-1141
Published by: Modern Language Association
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LXIII
BLAKE AND THOMAS TAYLOR
THE
mystical philosophical (or pseudo-philosophical) tendencies of the English romantic movement probably owed a
good deal to Thomas Taylor. From the publication of Cowper's
Task and Burns' Kilmarnock poems to the death of Shelley and
Byron, Taylor poured out an unceasing stream of commentaries
and translations elucidating for England the doctrines of Plato
and the Neo-Platonists. To be sure, his works had very limited
sale, and most of one edition was locked up for a lifetime in the
archives of the rich nobleman who financed its publication. But
no man could print so much and receive as many comments as
he did without having a definite effect.
Perhaps his influence worked more strongly on William Blake
than on any other poet. They were strict contemporaries, Blake
being about a year the elder; and it is probable, though not
certain, that they knew each other personally. Whether they did
or not, the dates of their publications interlock so consistently,
and the Neo-Platonism of the poet so consistently develops just
behind that of the scholar, that some form of influence seems
almost unquestionable. Both were mystics living in London:
both knew Flaxman, Tom Paine, and other common friends;
directly or indirectly there must have been some transferring of
ideas.1
In this connection a dated table of publications is illuminating.
The following list, though by no means complete,2 gives the more
important works of both authors.
BLAKE
TAYLOR
1783. PoeticalSketchesprinted.
(nothingmystical)
1787. Hymns of Orpheus,and section from Plotinuson The Beautiful.
1789. Songs of Innocence en1788-89. Philosophicaland MathematicalCommentariesof Proclus. graved.
1 Some of the more obvious likenessesbetween Taylor and Blake have been
pointedout by ProfessorDamonin his WilliamBlake.
2 For a
very full list of Taylor'sworkssee ThomasTaylor,the Platonist,List of
and Translations,preparedfor NewberryLibraryby Ruth Balch
Works
Original
of the LibraryStaff, Chicago,1917.
1121

1122

TAYLOR
1790 or 1791. Dissertation on

Eleusinianand Bacchic mysteries.
1792. Philosophical and Mathematical Commentariesof Proclus
(editionin Yale Library).
1793. Plato's Cratylus, Phaedo,
Parmenidesand Timaeus.
1793. Sallust on the Godsand the
World.
1794. Five books of Plotinus (includingthat on the descentof the
soul).
1804. The Works of Plato.
BLAKE
1789. Book of Thel engraved.
1793 ff. Marriageof Heaven and
Hell engraved.
1793. Visions of Daughters of
Albionengraved.
1794. Books of Urizen engraved.
1794. Songs of Experience engraved.
1797 ff. The Four Zoas written.
1804 ff. Milton engraved.
1804ff. Jerusalemengraved.
Any one reading these books in chronological sequence will see

Blake's Neo-Platonism steadily increasing in proportion to what
he could have amassed from Taylor. In some cases there may have
been other sources3 available, in some there certainly were not;
but for all cases under discussion Taylor was a possible source,
sometimes, apparently, the only one. Even where Blake could
have drawn from other writers, it seems improbable that he did.
For example, the creation of Urizen in The Book of Urizen shows
a marked likeness to the creation of man in Plato's Timaeus.4
Taylor's translation of the Timaeus was not the only version in
existence; but it is rather striking that it had appeared so shortly
before Blake's poem. A comparison of Taylor's translation will
show how direct the borrowing from Plato was:
Blake's Bookof Urizen194-205.
"Restlessturn'dthe Immortal,enchain'd,
Heavingdolorous,anguish'd,unbearable;
Till a roof, shaggy, wild, enclos'd
In an orb his fountainof thought.
In a horrible,dreamfulslumber,
Like the linked infernalchain,
A vast Spine writh'din torment
Upon the winds, shootingpain'd
31 have made,not an exhaustivesearch,but a reasonably
thoroughone,
withoutfindingsuchsources.
4Firstnoticedby Professor
Damon.

Frederick E. Pierce
1123
Ribs, like a bendingcavern;

And bones of solidnessfroze
Over all his nerves of joy."
Plato's Timaeus(Taylor'strans.ed. of 1793,p. 525)5
"Employingthereforethis natureof bone, he fashionedlike one working with a wheel a bony sphere,and placed it roundthe brain;leaving a
narrowpassage in the sphere itself. And besides this, forming certain
vertebraefrombone about the marrowof the neck and back, he extended
them like hinges, commencingfrom the head and proceedingthroughthe
wholecavity of the body. And thus he preservedall the seed,by fortifying
it roundabout with a stony vestment."
Taylor's works are so rare and so widely scattered that no
scholar has yet essayed the Herculean task of mastering them all.
We have examined those obtainable, and among them found five
which show many likenesses to Blake and may throw some light
on his meaning. The first is The Eleusinian and Bacchic Mysteries
in the third edition of 1875, which is practically a reprint of the
first.6 This is a small work. The second is The Philosophical and
Mathematical Commentaries of Proclus in two volumes, London,
1792. It has the same title as the 1788-89 work, which we have
not been able to examine.7 The 1792 edition contains long discussions on Neo-Platonism by Taylor, brief lives of Plotinus,
Porphyry, Iamblicus, and Proclus, the commentaries of Proclus
on Euclid, Proclus's Theological Elements, etc. The third and
fourth. books are the Cratylus, etc. and the Sallust, both read in
the 1793 editions. The fifth is The Works of Plato in the vast, five
volume edition of 1804. These books appeared just as the mystical
tendency in Blake's poetry was beginning to be obvious. We have
no positive proof that he read them; but it seems highly improbable that a poet so eager to explore mystic thought would
have left such works unperused, and there are various similar
passages which sound as if the poet had borrowed material from
the scholar.
We give these passages below. They are presented, in the first
place, as evidence that Blake probably read Taylor. But, much
more important than that, they are brought together in an effort
to elucidate Blake's meaning. Either from Taylor or elsewhere
6 About three-fourthsthroughthe dialogue. The likenesswas mentionedby
ProfessorDamon in his WilliamBlake.
6 I have
comparedall quoted passageswith the anonymousand datelessfirst
editionin the Boston Public Library(Amsterdamed.).
7 Miss Balch lists a
copy as in the BritishMuseum.

1124
he must have acquired Neo-Platonic ideas; and a great deal in

his poetry which once seemed unintelligible nonsense can now be
explained as a modern adaptation of"ancient and once highly
respected systems of thought.
For our text of Blake we have used Sampson's ed. of the shorter
poems8 (1913) and Sloss and Wallis's edition9 of the longer works.
I
Blake's Jerusalem(12, 61-13, 12)
"And the North Gate of Golgonoozatoward Generation
Has four sculptur'dBulls terriblebefore the Gate of iron ....
The South, a golden Gate, has four Lions, terrible,Living ....
The WesternGate, fourfold,is clos'd;havingfour Cherubim....
The Eastern Gate, fourfold;terribleand deadly its ornaments."
Commentariesof Proclus (II, 279):
"But there are two gates: one towards the north gives entranceto
mortalsdescending;but the othertowardsthe south whichis moredivine,
is impervious to mankind; and alone affords a passage to ascending
immortals."
The Cratylus,etc., 1793 (pp. 396-397):
"He asserts, therefore,that this lowest orderof daemonsalwayscontends with souls in their ascent and descent, especiallywesterndaemons
for, accordingto the Egyptians, the west is accommodatedto daemons
of this description."
II
Blake's Jerusalem(53, 1-2):
"But Los, who is the VehicularForm of strong Urthona,
Wept vehementlyover Albion."
Commentariesof Proclus (II, 434, note):
"The readermust observe that these vehicles or divine bodies, the

first participantsof their correspondentsouls, are no other than those
vehicles, so beautifullydescribedby Synesius." (II, 435): "Every soul
possesses an eternal body, which is the first participant of its nature.
Hence the cause of every particularsoul, and consequentlyof its vehicle,
is immovable,and on this account super-mundane."
III
Blake's advice to a disciplewas: "Cultivateimaginationto the point
of vision." His wife complained,that, though a good husband,he was
too often away in "eternity."
8 ThePoeticalWorks
of WilliamBlake,ed. by John Sampson,London,Oxford
Univ. Press, 1913.
9 The PropheticWritingsof William Blake, ed. by D. J. Sloss and J. P. R.
Wallis, Oxford,1926.

Frederick E. Pierce
1125
A similar attitude is found in The Commentaries (I, cxxviii): "But

after the multitude belonging to souls, betake yourself to intellect, and the
intellectual kingdoms, that you may possess the unity of things. There
remain in contemplation of a nature ever abiding in eternity, of life ever
flourishing, intelligence ever vigilant, to which no perfection of being is
wanting, and which does not desire the chariot of time, for the full energy
of its essence." Again (II, 244): "For as he who desires to know intelligible essence, then only perceives what is above sense, when he
possesses no image of a sensible object: so he who desires to contemplate
a nature superior to intelligible essence, will enjoy the ineffable vision, if
he neglects everything intelligible, while merged in the most profound
and delightful of all contemplations." (II, 351, note): "So that he who
contracts the difference, subsisting in things which are many, into one
life alone, and contemplates an unceasing sameness of energy, never
passing its intelligence, or life, from one thing into another, but ever
abiding in the same manner in itself, far remote from all distance; he,
I say, who beholds all these, contemplates eternity, viewing life ever
possessing a present whole, where all things abide together in sameness,
without the order of first and last, and are comprehended in an indivisible
bond."
The Cratylus, etc., 1793 (p. 282): "Eternity is nothing else than an
illumination proceeding from the unity connected with being."
IV
Blake uses the word "shadow" repeatedly. Numerous examples are
given by Sloss and Wallis (II, 222-225). According to these editors, "The
symbol is used in reference to matters of the phenomenal universe which
persist because they are 'shadows' of the realities in the spiritual world."
InTaylor's Commentariesof Proclus wefind the word used often in the
same way (I, xxviii): "But we cannot, by any means, attain to the apprehension of the fifth, unless we have been first accurately conversant with
the rest; for from our imperfect condition we are compelled to rise from
difference to identity, from multitude to unity, and from shadow to
substance." (I, xxix): "Because we speak with those, who are alone conversant with shadows, and are on this account derided by them, when
they find that our fifth does not, by any means, accord with material
resemblances, which they consider as the only realities." (I, lxxxix): "Since,
then, there is a long gradation of beings, proceeding from the first being,
even to formless matter, which is nothing more than the dark shadow of
essence." (I, 45, note): "But I call images in the first place, shadows."
(II, 214): "However, though the real person of theology was not the
object of vulgar inspection, her shadow at least was beheld by the benighted multitude, and became the subject of ridiculous opinions, and
idle investigation." (II, 227): "It is one thing to be modest and another
to be meek: for the former is the shadow attendant on genius."

1126

V
Blake's Preface to Milton:

"The Stolen and Perverted Writings of Homer & Ovid,
of Plato & Cicero."
Taylor's Commentaries of Proclus (II, 216):
"We are informed by Numenius, the Pythogorean, that Plato's successors, Speusippus, Zenocrates, and Polemo, perverted his dogmata, and
almost entirely changed the whole of his philosophy."
VI
Blake repeatedly uses "non-entity" as equivalent to delusion, the
state of Ulro. (See Sloss and Wallis, II, 239).
There is a similar use in The Commentariesof Proclus. (I, xxxi): "On
the former system, she is on a level with the most degraded natures, the
receptacle of material species, and the spectator of delusion and nonentity." (II, 348, note): "Body, and its properties, belong to the region
of non-entity." (II, 349, note): "Whatever becomes corporeal in an
eminent degree, as falling fast into non-entity, has but little power of
recalling itself into one."
Cratylus, etc., 1793 (p. 430): "From thence they verge downwards
and extend to perfect non-entity, or the last of things-that is, to matter
itself."
VII
Blake's "black water" of Jerusalem 4. 10 is explained by Professor
Damon'? as materialism-the Sea of Time and Space. But how did Blake
come to use that peculiar symbolism? In The Commentaries (II, 230)
occurs the phrase: "By which we may safely pass through the night of
oblivion over the dark and stormy ocean of matter." And again (II, 234):
"To shun the bitter stream of sanguine life." (II, 283): "The Stoics
assert that the sun is nourished by the exhalation of the sea; the moon
from the effluvia of fountains and rivers; but the stars from the exhalation
of the earth .....
It is necessary therefore that souls, whether they are
corporeal or incorporeal, while they attract bodies, must verge to humidity, and be incorporated with humid natures, especially such souls, as
from their material inclinations ought to be united with blood, and confined in humid bodies as in a watery tegument." (II, 294): "Again,
according to Plato, the deep, the sea, and a tempest are so many symbols
of the constitution of matter."
Eleusinian and Bacchic Mysteries (p. 12): "'The Egyptians,' says
Simplicius, 'called matter, which they symbolically denominated water,
the dregs or sediment of the first life'."
The Cratylus, etc., 1793 (p. 132): "A fish, from its residence in the sea,
represents a life merged in generation."
10 S. F. Damon, WilliamBlake, 1924,p. 435.

Frederick E. Pierce
1127
VIII
Blake's Jerusalem, 59, 26-48:
"And one Daughter of Los sat at the fiery Reel, & another
Sat at the shining Loom, with her sisters attending round:
Terrible their distress, & their sorrow cannot be utter'd.
And another Daughter of Los sat at the Spinning Wheel:
Endless their labour, with bitter food, void of sleep:
Tho' hungry, they labour: they rouze themselves, anxious,
Hour after hour labouring at the whirling Wheel ....
Other Daughters of Los, labouring at Looms less fine,
Create the Silk-worm & the Spider & the Catterpillar
To assist in their most grievous work of pity & compassion.
And others Create the wooly Lamb and the downy Fowl."
Commentariesof Proclus (II, 284):
"What symbol is more proper to souls descending into generation,
and the tenacious vestment of body, than as the poet says, 'Nymphs
weaving on stony beams purple garments wonderful to behold?' ....
The purple garments plainly appear to be the flesh with which we are
invested. ....
Thus according to Orpheus, Proserpine, who presides over
everything generated from seed, is represented weaving a web."
IX
In Blake's Jerusalem one of the sons of Albion is named Hyle. Blake
may have got this word from Henry More's Psychozoia of the seventeenth
century, where Hyle is an allegorical character. But he may also have
got it from Taylor. (Commentariesof Proclus, II, 287, note): "But it is
this hyle or matter which composes all that body of the world which we
everywhere perceive adorned with impressions of forms."
Eleusinian and Bacchic Mysteries (23):
"Blessed! thrice blessed! who, with winged speed,
From Hyle's dread voracious barking flies."
Sallust (p. 124):
"The raging uproar lulls
Of dire-resounding Hyle's mighty flood."
Sallust (p. 136):
"And lest deep-merged in Hyle's stormy mire,
Her powers reluctant suffer tortures dire."
Sallust (p. 155):
"And from Hyle's stormy main,
To her father back again,
To her true immortal goal
Lead my wand'ring, weary soul."
Sallust (p. 157):
"Fraudful Hyle here prepares
Me to plunge through magic snares."

1128

x
Blake's Visions of the Daughters of Albion, 89-94:

"Tell me where dwell the thoughts forgotten till thou call them forth?
Tell me where dwell the joys of old, & where the ancient loves,
And when will they renew again, & the night of oblivion past,
That I might traverse times & spaces far remote, and bring
Comforts into a present sorrow and a night of pain?
Where goest thou, O thought? to what remote land is thy flight?"
Commentaries of Proclus, II, 230:
"The mathematical sciences are indeed the proper means of acquiring
wisdom, but they ought never to be considered as its end. They are the
bridge as it were between sense and intellect by which we may safely
pass through the night of oblivionover the dark and stormy ocean of matter,
to the lucid regions of the intelligible world; and he who is desirous of
returning to his true country will speedily pass over this bridge, without
making any needless delays in his passage."
(II, 276): "The mathematical science; by whose assistance, we first
recognize the glimmerings of truth, and discover the dawning beams of
intellect emerging, as it were, from the night of oblivion."
XI
With the main thesis of Blake's Songs of Innocence and Experience
compare the following (Commentariesof Proclus, I, ci):
"But in the third place, being elevated to supernal natures, and
judging these to be alone true, they affirm themselves to be ignorant of
all they formerly imagined themselves to know; in which degree Socrates
professed to find himself, when he said, this one thing I know, that I know
nothing; an ignorance preferable to all the knowledge gained by the most
unwearied experimental enquiries."
XII
Blake uses "generation" in the Neo-Platonic sense as meaning birth
into material life, putting on the garment of flesh. For examples see Sloss
and Wallis, II, 162-163.
Similarly the Commentariesof Proclus (I, xci) read: "For true being,
according to the Platonists, is without generation, because it has an
infinite power of being totally present at the same time: and body is said
to be generated, because it always possesses in itself an infinite flowing
power, which it cannot at once totally receive."
XIII
Blake's Jerusalem, 38, 16-21:
"Mutual in one another's love and wrath all renewing,
We live as One Man: for, contracting our infinite senses,
We behold multitude; or, expanding, we behold as one,

Frederick E. Pierce
1129
As One Man all the Universal Family; and that One Man
We call Jesus the Christ: and he in us and we in him
Live in perfect harmony in Eden, the land of life."
Commentariesof Proclus (I, x):
"Will it not, therefore, be proper, in the first place, to enquire, with
the great Plotinus, whether multitude is not a departure and distance
from one, so that infinity itself is a separation from unity in the extreme,
because it is no other than innumerable multitude; that on this account
it becomes evil; and that we contract a similar nature when departing
from intellectual unity, we are divided by sensible multitude."
XIV
Blake's peculiar use of the word "Spectre" to represent "the reasoning
power" with its false picture of life, is well known. Examples can be found
in Sloss and Wallis (II, 226-233). The word occurs in a sense resembling
Blake's in The Commentaries (I, 53): "For the conjectural power knows
the spectres of sensible forms, while they are beheld in water and other
bodies, which perspicuously represent their image."
XV
Blake repeatedly uses the figure of the "Wine-press," often with great
lack of clearness. See Sloss and Wallis, II, 254-256.
At times, at least, he may have had in mind the following passage
from The Eleusinian and Bacchic Mysteries (p. 144): "The pressing of
grapes is as evident a symbol of dispersion as the tearing of wool; and
this circumstance was doubtless one principal reason why grapes were
consecrated to Bacchus: for a grape, previous to its pressure, aptly represents that which is collected into one; and when it is pressed into juice,
it no less aptly represents the diffusion of that which was before collected
and entire."
XVI
Repeatedly in Jerusalem Blake speaks of the starry wheels of Albion's
sons, meaning apparently, mistaken systems of thought. An example
is Jerusalem 5, 3-5:
"Cambridge & Oxford & London
Are driven among the starry Wheels, rent away and dissipated
In Chasms & Abysses of Sorrow."
Compare The Eleusinian and Bacchic Mysteries (p. 142):
"In the first place, then, with respect to the wheel, since Dionysus,
as we have already explained, is the mundane intellect, and intellect is of
an elevating and convertive nature, nothing can be a more apt symbol
of intellectual action than a wheel or sphere."
Also Sallust (p. 34): "But of the bodies contained in the world, some
imitate intellect, and revolve in a circle; but others soul, and are moved
in a right line."

1130

XVII
The Four Zoas (end of Night V):

"The Woes of Urizen, shut up in the deep dens of Urthona ....
I will arise, explore these dens, and find that deep pulsation
That shakes my caverns with strong shudders: perhaps this is the
night
Of Prophecy, and Luvah hath burst his way from Enitharmon."
Eleusinian and Bacchic Mysteries (pp. 103-104):
"The reader may observe how Proserpina, being represented as confined in the dark recess of a prison and bound with fetters, confirms the
explanation of the fable here given as symbolical of the descent of the
What emblem can more beautifully represent the evolutions
soul ....
and outgoings of an intellectual nature into the regions of sense than the
wanderings of Ceres by the light of torches through the darkness of night,
and continuing the pursuit still she proceeds into the depths of Hades
itself?"
XVIII1
Visions of the Daughters of Albion-Argument:
"I pluck6d Leutha's flower,
And I rose up from the vale;
But the terrible thunders tore
My virgin mantle in twain."
Eleusinian and Bacchic Mysteries (p. 99):
"Proserpina, therefore, or the soul, at the very instant of her descent
into matter, is, with the utmost propriety, represented as eagerly engaged
in plucking this fatal flower; for her faculties at this period are entirely
occupied with a life divided about the fluctuating condition of body.
After this, Pluto, forcing his passage through the earth, seizes on
Proserpina."
XIX
Blake repeatedly speaks of the union or reunion of the soul with the
body as "death" and of people absorbed in material affairs as "dead."
Examples may be found in Sloss and Wallis, II, 147.
Eleusinian and Bacchic Mysteries (p. 5): "That the soul, indeed, till
purified by philosophy, suffers death through its union with the body,
The death of the soul was
was obvious to the philologist Macrobius ....
bonds of the body."
the
a
union
with
ruinous
than
more
profound
nothing
XX
Jerusalem (33, 35-34, 11):
"Vala replied in clouds of tears, Albion's garment embracing:
'I was a City & a Temple built by Albion's Children.
11Pointed out by ProfessorDamon.

Frederick E. Pierce
1131
I was a Garden planted with beauty. I allured on hill & valley

The River of Life to flow against my walls & among my trees ....
'Art thou Vala?' replied Albion, 'image of my repose? ....
Is not that Sun thy husband & that Moon thy glimmering Veil?
Are not the Stars of heaven thy Children? Art thou not Babylon?
Art thou Nature, Mother of all? Is Jerusalem thy Daughter?
Why have thou elevate inward, O dweller of outward chambers,
From grot & cave beneath the Moon?"
Eleusinian and Bacchic Mysteries (pp. 70-71):
"The divinity of the moon is represented as addressing him in this
sublime manner: ' . . . . Behold, Lucius, moved with thy supplications,
I am present; I, who am Nature, the parent of things, mistress of all the
elements .... who rule by my nod the luminous heights of the heavens,
the salubrious breezes of the sea."
XXI
Blake repeatedly uses "vegetation," "vegetate," etc., apparently to
express a materialistic decadence. For example turn to The Four Zoas,
I, 95-98:
"They said: 'The Spectre is in every man insane & most
Deform'd. Thro' the three heavens descending in fury & fire,
We meet it with our songs & loving blandishments & give
To it a form of vegetation'."
Similarly in The Eleusinian and Bacchic Mysteries (p. 99) we read:
"Hence, by an immoderate attachment to this unsubstantial mockery
and gliding semblance of the real soul [the material body], such an one
becomes, at length, wholly changed, as far as is possible to his nature,
into a vegetive12 condition of being."
XXII
Vala (I, 86-92):
"There is from Great Eternity a mild & pleasant rest
Nam'd Beulah, a Soft Moony Universe, feminine, lovely,
Pure, mild & Gentle, given in Mercy to those who sleep,
Eternally Created by the Lamb of God, around,
On all sides, within & without the Universal Man.
The Daughters of Beulah follow sleepers in all their Dreams,
Creating Spaces lest they fall into Eternal Death."
The Eleusinian and Bacchic Mysteries (p. 13):
Quotes from Ficinus the opinion of the ancient theologists: " 'They
asserted that prudent men, who earnestly employed themselves in divine
concerns, were above all others in a vigilant state. But that imprudent
[i.e., without foresight] men, who pursued objects of a different nature,
2 The Amsterdamfirst edition reads "plantal"instead of "vegetive."

1132
being laid asleep, as it were, were only engaged in the delusions of

dreams'."
Blake, as the context shows felt more compassion than Ficinus for
the dreamers of dreams, but was equally clear that their attitude was not
one for a noble soul.
XXIII
The symbolism of Urizen's book of brass may be clearer in the light
of the following passage:
Cratylus, etc., 1793 (p. 132):
"Brass, from its resisting nature, is an apt emblem of body, and consequently of the realms of generation, in which body predominates."
XXIV
Blake's pairing off of male and female symbolic figures might easily
have received an impetus from the following passage:
Cratylus, etc., 1793 (p. 43, note):
"It is necessary to observe, that this mutual communication of energies
among the gods was called by ancient theologists lpos y7<los, a sacred
marriage; concerning which Proclus .... remarks as follows: ....
'Theologists at one time considered this communion of the gods, in
divinities co-ordinate with each other; and then they called it the marriage
of Jupiter and Juno, of Heaven and Earth, of Saturn and Rhea. But at
another time they considered it as subsisting between subordinate and
superior divinities; and then they called it the marriage of Jupiter and
Ceres. But at another time, on the contrary, they beheld it as subsisting
between superior and subordinate divinities; and then they called it the
It is necessary to understand
marriage of Jupiter and Proserpine ....
the idiom of each, and to transfer a conjunction of this kind from the
gods, to the communion of ideas with each other'."
XXV
Blake's character Enion, the venerable Earth Mother, whose name
suggests a derivation from the Latin Ens, resembles the Neo-Platonic
conception of Vesta.
Cratylus, etc., 1793 (p. 41, note):
"The goddess Vesta has a manifest agreement with essence, because
she preserves the being of things in a state of purity, and contains the
summits of the wholes from which the universe consists. For being is the
most ancient of all things, after the first cause, who is truly superessential;
and Earth, which among mundane divinities is Vesta, is said by Plato,
in the Timaeus, to be the most ancient of all the gods in heaven.....
Hence every thing which is stable, immutable, and which always subsists
in the same manner, descends to all mundane natures from this supercelestial Vesta."

Frederick E. Pierce
1133
XXVI
Blake's hostile, or at least distrustful, attitude toward Nature might
easily have been inspired by Taylor's Introduction to the Timaeus.
Cratylus, etc., 1793 (p. 375):
"With respect to the term nature, which is differently defined by
different philosophers, it is necessary to inform the reader, that Plato does
not consider either matter or material form, or body, or natural powers,
as worthy to be called nature; though nature has been thus denominated
by others. Nor does he think proper to call it soul; but establishing its
essence between soul and corporeal powers, he considers it as inferior to
the former through its being divided about bodies, and its incapacity of
conversion to itself, but as surpassing the latter through its containing
the reasons of all things, and generating and vivifying every part of the
visible world. For nature verges toward bodies, and is inseparable from
their fluctuating empire."
XXVII
Taylor, like Blake, uses the word "abyss" to symbolize matter or
materialism:
Sallust (p. 128):
"Nor e'er remember in the dark abyss
The splendid palace of their sire sublime."
XXVIII
Blake's Book of Ahania (Ch. V):
"The lamenting voice of Ahania,
Weeping upon the Void!
And round the Tree of Fuzon,
Distant in solitary night,
Her voice was heard, but no form
Had she; but her tears from clouds
Eternal fell round the Tree.
And the voice cried: 'Ah Urizen! Love!
Flower of the morning! I weep on the verge
Of Nonentity!-how wide the Abyss
Between Ahania and thee'! ...."
Taylor's Sallust (pp. 165-166) (To Vesta):
"While on Hyle's stormy sea,
Wide I roam in search of thee,
Graciously thine arm extend,
And my soul from all defend:....
And soon cut the fatal folds
Through which guileful nature holds
Me indignant from thy sight
Exil'd in the realms of night,

1134

From my father's bosom torn,
Wand'ring weary and forlorn,
That my soul with rapid wing,
From Oblivion's coast may spring,
May once more triumphant gain
Truth's immortal, shining plain."
XXIX
In 1793 Blake engraved The Visions of the Daughters of Albion and

named the villain of the poem Bromion. In the same year Taylor published
his Sallust, etc., containing the line,
"Jove all-seeing, Bromius strong."
The epithet Bromius was, of course, common in Greek mythology; but
the coincidence in dates seems worth recording.
XXX
The hint of the falls of Urizen and Los may be found in Taylor's
Sallust (p. 159):
"Staggering and oppress'd with sleep,
Thro' dark Hyle's stormy deep,
Headlong borne with forceful sway,
And unconscious of the way,
Far I fell, mid dire uproar,
Till I touch'd this gloomy shore.
But my soul, now rous'd by thee,
And enabled truth to see,
Scorns her fetters, and aspires,
Borne on wings of pure desires,
To thy meadows full of light,
Fill'd with fountains of delight.
Arbiter of mental life,
Thro' these realms of endless strife,
Thro' earth's dark Tartarian tomb,
May thy light my steps illume;
And disclose the arduous way
To the coasts of mental day."
XXXI
Blake's Jerusalem (31, 15-16):
"Till he came to old Stratford & thence to Stepney & the Isle
Of Leutha's Dogs."
Sallust (p. 127, note):
"For evil daemons, as I have shown in my Dissertation on the Mysteries,
appear in the shape of dogs."
Sallust (p. 157):

Frederick E. Pierce
1135
"Daemons from my life expel,

That in matter's darkness dwell;
Noxious to the human race,
Dogs of hell, terrific, base."
XXXII
Blake's general attitude in telling his obscure philosophic myths might
easily have been inspired by Taylor.
Sallust (p. 10):
"As the gods impart the goods of sensible natures in common to all
things, but the goods resulting from intelligibles to the wise alone, so
fables assert to all men that there are gods; but who they are, and of what
kind, they alone manifest to such as are capable of so exalted a knowledge.
In fables too, the energies of the gods are imitated; for the world may very
properly be called a fable, since bodies, and the corporeal possessions
which it contains, are apparent, but souls and intellects are occult and
invisible. Besides, to inform all men of the truth concerning the gods,
produces contempt in the unwise, from their incapacity of learning, and
negligence in the studious; but concealing truth in fables, prevents the
contempt of the former, and compels the latter to philosophize. But you
will ask why adulteries, thefts, paternal bonds, and other unworthy actions
are celebrated in fables? Nor is this unworthy of admiration, that where
there is an apparent absurdity, the soul immediately conceiving these
discourses to be concealments, may understand that the truth which they
contain is to be involved in profound and occult silence."
XXXIII
Sloss and Wallis (II, 194) in discussing the sons of Los, say that one
class of them were "never generated," a phrase of Blake's which "eludes
interpretation." But it does not elude interpretation after one has read
Taylor's Sallust (p. 5):
"The essences of the gods are neither generated; for eternal natures
are without generation; and those beings are eternal who possess a first
power, and are naturally void of passivity."
XXXIV
"Albion gave his deadly groan,
And all the Atlantic Mountains shook."
Cratylus, etc., 1793 (p. 399), Introduction to Timaeus:
"According to the saying of Heraclitus, he who passes through a very
profound region will arrive at the Atlantic mountain, whose magnitude
is such, according to the relation of the Aethiopian historians, that it
touches the aether, and casts a shadow of five thousand stadia in extent."

1136

XXXV
In Blake's Milton, p. 32 (and reproduced there in the Quaritch ed. of

1893) is a diagram by Blake of a vast egg. It contains the names of Adam
and Satan, surrounded by the four intersecting circles of the Four Zoas.
Apparently it is Blake's chart of that mental universe through which
Milton took his course. This may have been suggested by the Cratylus
of 1793 (p. 286):
"Time is symbolically placed for the one principle of the universe;
but aether and chaos, for the two posterior to this one: and being, simply
considered, is represented under the symbol of an egg." And five or six
pages later: "The egg itself is heaven: from the bursting of which into
two parts, the sections are said to have become heaven and earth."
This chart of Blake's was his drawing of what he called "the mundane
shell." The phrase was probably suggested by Taylor's work, for, though
its exact form does not appear there, the adjective "mundane" is constantly used in ways that would suggest it. We quote a few examples:
Cratylus, etc. (p. 56, note): "mundane gods"-"mundane natures"
(p. 61, note): "mundane subsistence"-"mundane intellect"-"mundane
soul"; (p. 63, note): "mundane establishment"-"mundane concerns";
(p. 70, note): "mundane idiom"; (p. 372): "mundane animal."
(p. 372) (Introduction to Timaeus):
"The whole mundane animal too is connected together, according to
the united comprehension which subsists in the intelligible world; and the
parts which it contains are distributed so as to harmonize with the whole,
both such as are corporeal and such as are vital. For partial souls are
introduced into its spacious receptacle, are placed about the mundane
gods, and become mundane through the luciform vehicles with which they
are connected."
Sallust (p. 133, note) speaks of "the mundane order."
Sallust (p. 156): "Of the mundane gods the king."
Sallust (p. 162): "Thy power exempt from mundane forms we see."
XXXVI
The following passage from Blake's Four Zoas (IX, 478-482) may be
simply a bit of idyllic poetry:
"And on the river's margin she ungirded her golden girdle;
She stood in the river & view'd herself within the wat'ry glass,
And her bright hair was wet with the waters. She rose up from the
river,
And as she rose, her Eyes were open'd to the world of waters:
She saw Tharmas sitting upon the rocks beside the wavy Sea."
But if this passage has a symbolic meaning, it may be explained by the
following excerpt from The Works of Plato (II, 514):
"For, as if some one standing on the margin of a river should behold
the image and form of himself in the floating stream, he indeed will pre-

Frederick E. Pierce
1137
serve his face unchanged, but the stream being all-variously moved will
After the same manner the soul, beholding the
change the image. ....
image of herself in body, borne along in the river of generation, and
variously disposed at different times, through inward passions and external impulses, is indeed herself impassive, but thinks that she suffers,
and, being ignorant of, and mistaking her image for, herself, is disturbed,
astonished, and perplexed."
XXVII
Blake's Milton (16, 21-26):
"The Mundane Shell is a vast Concave Earth, an immense
Harden'd shadow of all things upon our Vegetated Earth,
Enlarg'd into dimension & deform'd into indefinite space
In Twenty-seven Heavens and all their Hells, with Chaos
And Ancient Night & Purgatory. It is a cavernous Earth
Of labyrinthine intricacy, twenty-seven folds of opakeness."
Blake's Jerusalem (75, 10):
"And these the names of the Twenty-sevenHeavens & their Churches:"
Works of Plato (II, 629):
"But Timaeus, in what he here says, converting things last to such as
are first, and the terminations of the soul to its summit establishes this
to be octuple, and that twenty-seventimes, the first." Also on the preceding page Taylor has the footnote: "Let it be remembered that the first
numbers of the soul are, as we have observed in the Introduction to this
Dialogue, 1, 2, 3, 4, 9, 8, 27." These passages are part of a discussion on
the mystic properties of numbers, which might easily have left with Blake
the impression that 27 was the supreme Platonic number, as 3 was the
supreme number of the Trinitarians.
XXXVIII
"At the clangor of the Arrows of Intellect
The innumerable Chariots of the Almighty appear'd in Heaven."
Works of Plato'3 (II, 283):
"Intellect, possessing its life in eternity, and in an essence ever in
energy, and fixing all its intelligence collectively in itself, is perfectly
divine." (II, 475, note): "Intellect, therefore, is alone unconquerable;
but science and scientific reasoning are vanquished by intellect, according
to the knowledge of being." (V, 523, note): "His [Apollo's] emission of
arrows is the symbol of his destroying everything inordinate, wandering,
and immoderate in the world."
13Quotationsthroughoutthis essay from TheWorksof Plato are almostwholly
from Taylor's vast mass of editorial matter, not from the Platonic dialogues
themselves.

1138

XXXIX
Blake's Milton (23, 72):

"Time is the mercy of Eternity."
Worksof Plato (II, 279):

"Time is the image of eternity."
XL
Blake's Four Zoas (IX, 616-619):
"The feast was spread in the bright South, & the Eternal Man
Sat at the feast rejoicing, & the wine of Eternity
Was serv'd round by the flames of Luvah all day & all the night.
And many Eternal Men sat at the golden feast."
Works of Plato (II, 578, note):
"According to the theology of Plato, there is not one father of the
universe only, one providence, and one divine law, but many fathers
subordinate to the one first father."
XLI
With the wanderings of Blake's Urizen in The Four Zoas, Night VI
compare Works of Plato (II, 506, note): "But the fourth and last genus is
that which abundantly wanders, which descends as far as to Tartarus,
and is again excited from its dark profundities, evolving all-various forms
of life, employing various manners, and at different times different
passions. It also obtains various forms of animals, daemoniacal, human,
irrational, but is at the same time corrected by Justice, returns from earth
to heaven, and is circularly led from matter to intellect, according to
certain orderly periods of wholes."
XLII
For Blake's use of the symbolic "veil of Vala" see Sloss and Wallis,
II, 251. The conception may have been suggested by such passages as the
following in The Works of Plato: (I, 520), "The veil of Minerva is an
emblem of that one life or nature of the universe, which the goddess
weaves by those intellectual vital powers which she contains." (II, 487,
note): "Hence soul'4 is said .... to extend itself to the extremities of
heaven, as vivifying it on all sides; and to invest the universe as with a
veil, as possessing powers exempt from divisible bulk."
Cratylus, etc., 1793 (p. xvi):
"Men who are ignorantly called men of learning....
who, like
Homer's mice, impiously nibble the veil of Wisdom, and would willingly
destroy the work of her celestial hands."
14 Rememberthat "soul" is used here in the Neo-Platonicsense as something
inferiorto intellect.

Frederick E. Pierce
1139
XLIII
Blake's Songs of Innocence ("Night")15:
"When wolves and tigers howl for prey,
They pitying stand and weep."
Works of Plato (I, 501):
"Why therefore should you wonder that many according to life are
wolves, many are swine, and many are invested with some other form of
irrational animals?"
XLIV
Blake's Jerusalem (opening):
"Of the Sleep of Ulro and of the passage through Eternal Death and
of the awaking to Eternal Life."
Works of Plato (I, 493):
"As they advance however in perfection, are excited from body, and
collect their powers from matter, they become more prolific, and more
inventive of the things about which they were before unprolific and
dubious, through the sluggishness and privation of life proceeding from
matter, and the sleep of generation." (Invert the order of one of the above
sentences, and you find both running parallel in thought throughout.)
Works of Plato (II, 459):
"As this introduction and the following translations were the result
of no moderate labour and perseverance, I earnestly hope they may be
the means of awakening some few at least from the sleep of oblivion."
XLV
Blake's ["To Thomas Butts"]'6:
"With my inward eye, 'tis an old man grey,
With my outward, a Thistle across my way."
Works of P7lato(I, 66, note):
"But sometimes one herb, or one stone, is sufficient to a divine operation. Thus, a thistle is sufficient to procure the sudden appearance of
some superior power."
XLVI
Blake's Four Zoas (V, 164-165):
"Nor all the power of Luvah's Bulls,
Tho they each morning drag the unwilling Sun out of the deep."
Works of Plato (IV, 449, note):
"But they say that the moon is drawn by two bulls."
15This was written before TheWorksof Platowas even planned. But the likeness may representsome commonsource,now lost, and so help to interpretBlake.
16Accordingto Sampson (PoeticalWorksof Wm. Blake, p. 187 of 1913 ed.),
this was writtensome two years beforeTheWorksof Plato appeared. But thereis
the possibilityof personalcontact between Blake and Taylor.

1140
XLVII
For Blake's use of the "polypus" see Sloss and Wallis, II, 207. In
The Works of Plato (III, 478), the editor translates a passage from "The
Banquet" as follows: "So that every one of us at present is but the tally
of a human creature; which has been cut like a polypus, and out of one
made two." Of this passage the editor says in the footnote: "Under this
difficulty of ascertaining what animal is meant by the /'TTrramentioned
here by Plato, we have translated it a polypus, because the wonderful
is the same with that in the polypus,
property ascribed here to the ,Vrlrra
which a few years since afforded great entertainment to the virtuosi in
many parts of Europe."
XLVIII
"All Human Forms identified, even Tree, Metal, Earth, & Stone; all
Human Forms identified, living, going forth & returning-wearied
Into the Planetary lives of Years, Months, Days & Hours; reposing,
And then Awaking into his Bosom in the Life of Immortality."
Works of Plato (I, 64, note):
"Hence we may behold the sun and moon in the earth, but according
to a terrene quality; but in the celestial regions, all plants, and stones,
and animals, possessing an intellectual life according to a celestial nature."
XLIX
Jerusalem
Blake's
(p. 77):
"Is the Holy Ghost any other than an Intellectual Fountain?"
Works of Plato (I, Ixxxiii):
"That vast whole of wholes, in which all other wholes are centered
and rooted, and which is no other than the principle of all principles,
and the fountain of deity itself."
L
Blake's Songs of Experience'7:
"Ah Sunflower! weary of time,
Who countest the steps of the sun;
Seeking after the sweet golden clime,
Where the traveller's journey is done."
Worksof Plato (I, 64, note):

"Hence the sun-flower, as far as it is able, moves in a circular dance
toward the sun; so that, if any one could hear the pulsation made by its
circuit in the air, he would perceive something composed by a sound of
this kind, in honour of its king, such as a plant is capable of framing."
17The Songsof Experienceappearedten years beforeTheWorksof Plato. But
there is the possibilitythat Blake knewTaylorpersonally,and got ideas fromhim
long beforethey appearedin print.

Frederick E. Pierce
1141
LI
Jerusalem
Blake's
(p. 77):
"I give you the end of a golden string;
Only wind it into a ball,
It will lead you in at Heaven's gate,
Built in Jerusalem's wall."
Works of Plato (I, lvix):
"Having thus taken a general survey of the great world, and descended
from the intelligible to the sensible universe, let us still, adhering to that
golden chainl8 which is bound round the summit of Olympus, and from
which all things are suspended, descend to the microcosm man." Ibid.
(I, lxxxvii): "By these men [Plotinus, Porphyry, Iamblichus, etc.], who
were truly links of the golden chain of deity, all that is sublime, all that is
mystic in the doctrines of Plato .... was freed from its obscurity and
unfolded into the most pleasing and admirable light." (If Blake had this
passage in mind in the above stanza, he would be referring to himself
as the last link in the golden chain of Neo-Platonic thinkers. This belief
is strengthened by the following passage: Works of Plato (I, xc): "Porphyry being let down to men like a mercurial chain, through his various
erudition, unfolded everything into perspicuity and purity."
Such is the evidence. It probably shows that Blake read these
But, more important than that, it
particular works of Taylor.
shows that much of his thought was drawn in some way from NeoPlatonic sources and can be given a dignified and poetical interpretation in the light of Neo-Platonic teaching.
FREDERICK E. PIERCE
Yale University
18 The
phrase "goldenchain"is found in Homerand Milton, but neitheruses
it to symbolizea continuoussystem of thought. Since Prof. Lowes,in his Roadto
Xanadu, has shown that Coleridgeread Taylor enthusiastically,the following
quotationfrom Coleridge'sprose may be in point: "Fromthe time of Honorius
to the destructionof Constantinople.... there was a continued successionof
individualintellects;the goldenchainwasneverwhollybroken,thoughthe connectWorksof SamuelTaylorColeridge,
ing linkswereoftenof basermetal"(TheComplete
ed. by Prof. Shedd,New York, 1853,IV, 30.)


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Blake and Thomas Taylor

Author(s): Frederick E. Pierce

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Blake and Thomas Taylor

1790 or 1791. Dissertation on

Any one reading these books in chronological sequence will see

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Ribs, like a bendingcavern;

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Blake and Thomas Taylor

he must have acquired Neo-Platonic ideas; and a great deal in

"The readermust observe that these vehicles or divine bodies, the

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A similar attitude is found in The Commentaries (I, cxxviii): "But

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Blake and Thomas Taylor

Blake's Preface to Milton:

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Blake and Thomas Taylor

Blake's Visions of the Daughters of Albion, 89-94:

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Blake and Thomas Taylor

The Four Zoas (end of Night V):

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I was a Garden planted with beauty. I allured on hill & valley

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Blake and Thomas Taylor

being laid asleep, as it were, were only engaged in the delusions of

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Blake and Thomas Taylor

In 1793 Blake engraved The Visions of the Daughters of Albion and

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"Daemons from my life expel,

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Blake and Thomas Taylor

In Blake's Milton, p. 32 (and reproduced there in the Quaritch ed. of

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Blake and Thomas Taylor

Blake's Milton (23, 72):

Worksof Plato (II, 279):

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Blake and Thomas Taylor

Worksof Plato (I, 64, note):

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