BLAKE & QUAKERS

William Blake

Illustrations_to_Robert_Blair's_The_Grave

Friendship

Before his death in 2016 my husband, Larry Clayton, wrote this about how William Blake's thought and experience paralleled the development of Quakerism as George Fox brought it into being.

"The proliferation of radical believers brought forth by the Puritan Revolution included a group called Ranters, who had descended from the the 16th Century Familists of Holland. The direct guidance of the Holy Spirit freed the Ranters from most or all legal restraints, and they were given to extreme statements (and demonstrations!) of their freedom. The Society of Friends grew out of this fertile soil.

In the 17th Century George Fox, an idealistic young man, explored the wide variety of religious options present in the Commonwealth. From a strictly scriptural view point he found something lacking in each of them. For example Jesus had insisted that there should be no preeminence among the faithful ("Call no man father"). Fox found an unchristian preeminence in every religious group which he observed.

After several years of spiritual travail Fox came into an experience of grace. Thereafter he enjoyed the direct and continuous presence of the Holy Spirit guiding his words and actions; he recognized no other control. The ultimate anti-authoritarian, Fox began going to what he called the steeple houses, where he proceeded to denounce the preeminent in each of them. Naturally he won a lot of trouble for his pains. He saw the inside of many jails (like Paul had done), but he started something that's still going on. Modern Quakers still try to be the church together without preeminence. Fox and his friends refused to doff their hats and discarded all titles of honor in favor of the familiar 'thee'. Both of these postures were solid blows aimed at the demise of hierarchical society in favor of the brotherhood of man.

Through the centuries the idea of the inner light in a man's heart has caused various excesses, but Fox's heart was good and the Holy Spirit led him to gather numbers of people around the most admirable moral and social values. The strong anti-authoritarianism of the Friends incurred wrath and persecution from many directions; still they multiplied, witnessing to their spiritual power. By the late 18th Century they had become numerous, prosperous and respectable, and no doubt more conformed to the world than Fox's generation had been.

Blake undoubtedly knew something of the power embodied in the Quaker movement. After the Moment of Grace which Blake experienced, the Quaker term 'self-annihilation' became a key construct of his theology. We could relate other Blakean expressions to the Quaker language. Although Blake preferred to engrave his human forms nude, when he did represent man clothed, the traditional Quaker garb appeared as a symbol of the good and faithful man. Study of Blake's works and his biographers has revealed no formal connection with the Quaker community. Nevertheless many of Blake's values clearly resemble those of the Friends:

The Friends were anti-sacramentarian; they did not practice Baptism or Holy Communion, the two Protestant sacraments. In 'A Vision of the Last Judgment ' Blake put an apostle on each side of Jesus representing respectively Baptism and the Lord's Supper, but he proceeded to define them as follows: 'All Life consists of these Two, Throwing off Error and Knaves from our company continually, & Receiving Truth or Wise Men into our Company continually.'

He also said "The outward Ceremony is Antichrist." And in the famous lines of My Spectre he identified the bread and wine with forgiving and being forgiven, without which we can only commune unworthily.

'Throughout all Eternity

I forgive you you forgive me

As our dear Redeemer said 

 This the Wine & this the Bread'

As already noted Fox and his disciples had no use for priests. Blake used priests repeatedly as objects of derision. In his French Revolution for example the archbishop attempts to speak but finds that he can only hiss. In America Blake has the 'Priests in rustling scales Rush into reptile coverts'. Other examples could be given to show that Blake generally thought of priests as serpents though he did not apply this evaluation to the poor and powerless priests of the people.

The Quakers have always been noted for their refusal to participate in war. Blake held similar perspective on war. Throughout the 18th Century the Quakers vigorously opposed the slave trade, which had become a profitable element of England's commercial life. Unlike much of the establishment they had enough integrity to see clearly the spiritual implications of human bondage. They formed the first abolitionist society in England and disowned any Friend involved in the slave trade. John Woolman, perhaps the outstanding Quaker of the century, devoted his life to achieving the abolition of slavery. Blake was no Woolman, but one of his earliest prophetic works, Visions of the Daughters of Albion, is among other things a spirited outcry against slavery.

The Quaker oriented reader who becomes familiar with Blake will find other significant correspondences. (Look at the Pendle Hill document Woolman and Blake.) Of all the religious groups in existence today the Quakers in their theology most nearly approximate the thought forms and theology of William Blake. Borrowing a phrase from Northrup Frye the Quakers and Blake both understood 'the central form of Christianity as a vision rather than as a doctrine or ritual'".  

INNOVATORS

Marlyn Wescoff and Ruth Lichterman Programming ENIVAC

Although I lived through early stages of the digital age with avid  enthusiasts in my family and on the job using a main frame, I was fascinated by Walter Isaacson's book The Innovators.

I learned many surprising things when I read Isaacson's book. In it he traces the development of the digital age from its inception until the year 2014 when the book was published. It all started with a desire for making difficult calculations simpler and less time consuming. Mechanical devices offered some success but many small advances were required before the first electronic computer could be built. In the mid 1930's using vacuum tubes as on/off switches in electronic circuits sped up processing which had relied on electromechanical switches. The advances in computing in the 1930's "came from a combination of capabilities, ideas, and needs that coincided in multiple places," as Isaacson states.    

The military became involved because of the need to make tedious calculations for trajectories for guns after the entry of the United States into World War II in December 1941. In 1943 The U. S. War department  decided to fund an electronic computer and the construction of the ENIVAC soon began. Although the Defense Department financed much of the development of early computers and of the internet, the academics and researchers who were were directly involved making technical decisions and doing the work, designed a system for collaboration and research. On page 251 we read, "'Janet Abbate noted ... the group that designed and built ARPA's networks was dominated by academic scientists, who incorporated their own values of collegiality, decentralization of authority, and open exchange of information into the system.' These  academic researchers of the late 1960's, many of whom associated with the antiwar counterculture, created a system that resisted centralized command. It would route around any damage from a nuclear attack but also around any attempt to impose control."

A system using personal computers for working alone, along with connectability to a web of other users, took many more steps before individuals had access to data and the ability to interact with one another through electronic devices. The system developed out of the effort of many thinkers and engineers and innovators working together or working in isolation or in groups to invent specific procedures which could be fitted together. It involved a collaborative process which led to unexpected creativity. It depended upon academics, government, businesses and solitary inventors. Computers and networking are built on the work of predecessors who had no inkling of what could follow their innovations. 

Although we have been given a toolbox which opens vast possibilities,  each of us has a responsibility for using it wisely and circumspectly.

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If this post reminds you of your experience with computers please make a comment below. We would be pleased to hear about your initiation, your discoveries, your frustrations, your satisfactions and your hopes.

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SAILING TO AMERICA

Gutenberg Files

A SIXTY-GUN SHIP OF LATE SEVENTEENTH CENTURY
From John Smith’s Sea-Man’s Grammar (1694 edition)

 

"There many people received the Truth with gladness, and Friends were greatly refreshed." George Fox

George Fox made a visit to the colonies in America during 1671-1673.

Today's post quotes Fox's account of difficulties of the passage of their ship across the Atlantic and danger they encountered. Fox noted the parallel of their journey to that of Apostle Paul from Palestine to Rome to appeal his case to Caesar. We read of that journey in the 27th chapter of Acts. First we read of Fox's journey. 

THE JOURNAL OF GEORGE FOX
Edited with an Introduction and Notes By
Rufus M. Jones

From the 1694 First Edition

CHAPTER XVIII.
Two Years in America.
1671-1673.

"In the afternoon, the wind serving, I took leave of my wife and other Friends, and went on board. Before we could sail, there being two of the King’s frigates riding in the Downs, the captain of one of them sent his press-master on board us, who took three of our seamen. This would certainly have delayed, if not wholly prevented, our voyage, had not the captain of the other frigate, being informed of the leakiness of our vessel, and the length of our voyage, in compassion and much civility, spared us two of his own men.

Before this was over, a custom-house officer came on board to peruse packets and get fees; so that we were kept from sailing till about sunset; during which delay a very considerable number of merchantmen, outward-bound, were several leagues before us.

Being clear, we set sail in the evening, and next morning overtook part of that fleet about the height of Dover. We soon reached the rest, and in a little time left them all behind; for our yacht was counted a very swift sailer. But she was very leaky, so that the seamen and some of the passengers did, for the most part, pump day and night. One day they observed that in two hours’ time she sucked in sixteen inches of water in the well.

When we had been about three weeks at sea, one afternoon we spied a vessel about four leagues astern of us. Our master said it was a Sallee man-of-war, that seemed to give us chase. He said, “Come, let us go to supper, and when it grows dark we shall lose him.” This he spoke to please and pacify the passengers, some of whom began to be very apprehensive of the danger. But Friends were well satisfied in themselves, having faith in God, and no fear upon their spirits.

[When the sun was gone down, I saw out of my cabin the ship making towards us. When it grew dark, we altered our course to miss her; but she altered also, and gained upon us.]

[Note - A Moorish pirate ship, named from Sallee, a seaport of Morocco. This incident not only indicates Fox’s simple faith in God but it also is a good illustration of the way in which he inspired confidence in others. The captain believes in him.]

At night the master and others came into my cabin, and asked me what they should do. I told them I was no mariner; and I asked them what they thought was best to do. They said there were but two ways, either to outrun him, or to tack about, and hold the same course we were going before. I told them that if he were a thief, they might be sure he would tack about too; and as for outrunning him, it was to no purpose to talk of that, for they saw he sailed faster than we. They asked me again what they should do, “for,” they said, “if the mariners had taken Paul’s counsel, they had not come to the damage they did.” I answered that it was a trial of faith, and therefore the Lord was to be waited on for counsel.

So, retiring in spirit, the Lord showed me that His life and power were placed between us and the ship that pursued us. I told this to the master and the rest, and that the best way was to tack about and steer our right course. I desired them also to put out all their candles but the one they steered by, and to speak to all the passengers to be still and quiet.

About eleven at night the watch called and said they were just upon us. This disquieted some of the passengers. I sat up in my cabin, and, looking through the port-hole, the moon being not quite down, I saw them very near us. I was getting up to go out of the cabin; but remembering the
word of the Lord, that His life and power were placed between us and them, I lay down again.
 

The master and some of the seamen came again, and asked me if they might not steer such a point. I told them they might do as they would.

By this time the moon was quite down. A fresh gale arose, and the Lord hid us from them; we sailed briskly on and saw them no more.

The next day, being the first day of the week, we had a public meeting in the ship, as we usually had on that day throughout the voyage, and the Lord’s presence was greatly among us. I desired the people to remember the mercies of the Lord, who had delivered them; for they might have been all in the Turks’ hands by that time, had not the Lord’s hand saved them."

They did reach the New World, spent some time in Jamaica then came to North America where the ship landed in Maryland. By the time of Fox's arrival on the American mainland in 1672, there were already Quakers in New York and New Jersey. There were a total of ten Quakers in the party from England and they spread out to various colonies. George Fox made his way to Perquimans in Carolina where a Quaker from New England had earlier settled. The party of Quakers spent two years journeying and ministering and establishing Quaker Meetings in America. Making contact with Native Americans was also one of their priorities. Accounts of their various experiences are told in Fox's Journal. 

The master of the ship had gone to Fox for advice because he knew of the account in Acts 27 of Paul's difficult journey to Rome to appear before Caesar. Both the apostle Paul and George Fox had faith that no harm could come to them if they trusted in the guidance of God.

Acts.27

[1] And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band.
[2] And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.

[9] Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,
[10] And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.
[11] Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

[18] And we being exceedingly tossed with a tempest, the next day they lightened the ship;
[19] And the third day we cast out with our own hands the tackling of the ship.
[20] And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.
[21] But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.
[22] And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.
[23] For there stood by me this night the angel of God, whose I am, and whom I serve,
[24] Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.
[25] Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.

[41] And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.
[42] And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.
[43] But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:
[44] And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

Acts 28

[11] And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.

[12] And landing at Syracuse, we tarried there three days.

[13] And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: 

[14] Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome

Map in Phillips New Testament

Paul's Journey from Caesarea to Rome 

 

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Matthew 8

[23] And when he [Jesus] was entered into a ship, his disciples followed him.
[24] And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
[25] And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
[26] And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.

GARDEN OF GOOD AND EVIL

Bird Girl

Telfair Museum 

Savannah, GA

This statue was created by Sylvia Shaw Judson,the sculptor who sculpted the statue of Mary Dyer which appeared in an earlier post. For years the statue was in the Bonaventure Cemetery in Savanna Georgia. It was moved to a safer place after it gained fame through the movie Midnight in the Garden of Good and Evil which was set in Savanna.

Cover Photo for novel Midnight In the Garden of Good and Evil

"For Jack Leigh, his iconic moment came in 1994 when he was commissioned by Random House for the cover of John Berendt’s non-fiction novel Midnight in the Garden of Good and Evil. The book was about the repercussions that the murder of a local male prostitute and its subsequent trial that ensued. The titular “the garden of good and evil,” referred to Bonaventure Cemetery in Savannah, Georgia. Bredent suggested to Leigh to go to the cemetery for a suitable subject." 

This post would not appear on this blog were it not that Sylvia Shaw Judson became a convinced Quaker in midlife. She was instrumental in beginning the Lake Forest Meeting

In a simple book of pictures and quotations Judson showed how art could evoke a state of mind which encouraged spiritual values. On the website of the Telfair Museum we read:

"In The Quiet Eye: A Way of Looking at Pictures (1982), Judson emphatically connected her Quaker beliefs to her aesthetic practices. She emphasized the term 'divine ordinariness,' which she defined as the 'delicate balance between the outward and the inward, with freshness and a serene wholeness and respect for all simple first-rate things, which are for all times and all people.'

These principles of simplicity, equality, and inwardness may very well have been applied to the work that we have now come to know as the Bird Girl. The young figure, plainly dressed, holds two bowls in either hand, which could be interpreted as a gesture of weighing and balancing. The overall simplicity of the composition, or its 'divine ordinariness,' helps explain its enduring charm; the sculpture reveals very little even after prolonged looking and retains an air of compelling mystery. Originally unassumingly titled 'Fountain Figure' (1936), the sculpture stood anonymously in Bonaventure Cemetery until it was featured on the cover of John Berendt’s bestseller Midnight in the Garden of Good and Evil (1994) and the subsequent Clint Eastwood film (1997)."

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The image of the innocent child with arms outstretched, holding two vessels speaks of the choices we are constantly called to make. In the novel that became associated with the picture of the statue, the choice was presented as between good and evil. More often the choice is between self and others, or between following guidance or following the trend, or between truth and falsehood, or between any two things which lead us in opposite directions. The point is that we must choose; indecision is a choice also.   

Picture and words from The Quiet Eye: A Way of Looking at Pictures

by Sylvia Shaw Judson 

Yale University Art Gallery

Grave of William Penn

Edward Hicks

1847

"all in order sweet & lovely"

 William Blake

   

MONTEVERDE

Miami Meeting Friend Brad Stocker recently sent email noting that there is a PBS film which gives an account of the founding of the Friends Community in Costa Rica. Brad who occasionally visited the Gainesville Meeting and the Ocala Worship Group said in his email that Monteverde "has had an impact on my teaching, heart, and spiritual path." 

The film is made available by Rocky Mountain PBS with the title Home Sweet Monteverde.

Let me know about your experiences with Monteverde.

https://video.rmpbs.org/video/sweet-home-monteverde-dh7gzy/ 

GOD IN US

1965

 

Joan Baez performing the song God Is God at the Chautauqua Auditorium in Boulder, CO on 7/15/09.

God Is God

I believe in prophecy.
Some folks see things not everybody can see.
And, once in a while, they pass the secret along to you and me.

And I believe in miracles.
Something sacred burning in every bush and tree.
We can all learn to sing the songs the angels sing.

Yeah, I believe in God, and God in me.

I've traveled around the world,
Stood on mighty mountains and gazed across the wilderness.
Never seen a land with sand or a diamond in the dust.

And as our fate unfurls,
Every day that passes I'm sure about a little bit less.

Even my mommy tells me it's God I need to trust.

And I believe in God, and God in us.

God, of my little understanding, don't care what name I call.
Whether or not I believe doesn't matter at all.
I receive the blessings.
That every day on Earth's another chance to get it right.
Let this little light of mine shine and rage against the night.

Just another lesson:
Maybe someone's watching and wondering what I got.
Maybe this is why I'm here on Earth, and maybe not.

But I believe in God, and God is God.

Source: LyricFind

Songwriters: Steve Earle

 

2020

Joan Baez portrait of Kamala Harris

“Kamala, you have reintroduced the concept of what should have long been a constant in our lives: The beloved community,” Joan says. “What a joy to see your face as you cheerfully bring compassion and empathy, decency, and bravery - the virtues which should define us as a people - back into our discourse and our lives.” 

 

 

ISAAC PENINGTON

National Gallery

Illustration by Blake to John Bunyan's Pilgrim's Progress

Christian with the Shield of Faith Taking Leave of His Companions 

  

From The Double Vision, by Northrop Frye:  "What 'the' truth is, is not available to human beings in spiritual matters: the goal of our spiritual life is God, who is spiritual Other, not a spiritual object, much less a conceptual object. That is why the Gospels keep reminding us how many listen and how few hear: the truth of the gospel kind cannot be demonstrated except through personal example. As the seventeenth-century Quaker Isaac Penington said every truth is substantial in its own place, but all truths are shadows except the last. The language which lifts us clear of the merely plausible and the merely credible is the language of the spirit; the language of the spirit is, Paul tells us, the language of love, and the language of love is the only language that we can be sure is spoken and understood by God." (Page 20)

 

Science Quotes by Isaac Penington 

" All truth is a shadow except the last—yet every Truth is true in its kind. It is substance in its own place, though it be but a shadow in another place, (for it is but a shadow from an intenser substance;) and the shadow is a true shadow, as the substance is a true substance."

Thomas Ellwood on Isaac Penington

Hymn by Charles Wesley: Come, O Thou Traveler Unknown