Four Zoas Summary 3

Four Zoas, Night v, Page 60, (E 340)
"But when fourteen summers & winters had revolved over
Their solemn habitation Los beheld the ruddy boy
Embracing his bright mother & beheld malignant fires
In his young eyes discerning plain that Orc plotted his death"

       As Night ii begins, the Fallen Man, on the point of falling asleep, commissions Urizen as his regent. Urizen soars with pride but immediately falls into the fearful fantasies of the future which dominate all of his attempts at creation. He casts Luvah into the furnaces of affliction and proceeds to build the Mundane Shell, giving Blake a chance to expatiate at great length on how wrongly the world is made.

       Tharmas and Luvah are now thoroughly fallen and estranged from their emanations, and Urizen's turn comes in Night iii. Ahania, Urizen's emanation, reacts to his fearful aggressions with  her own vision of the Fall, and the infuriated Urizen casts her out and promptly falls himself like Humpty Dumpty, an eloquent comment on the fate of all the 'strong' who in fear cast out the 'weak'. With the fall of Reason Tharmas rises to power from the depths of the sea, although he is mentally incompetent in the extreme. He commissions Los to create endlessly and futilly: "Renew these ruin'd souls of Men thro' Earth, Sea, Air & Fire,/To waste in endless corruption, renew thou, I will destroy."

       Los proceeds to bind Urizen with the chains of time and space in the parody of Creation which we have already studied from Book of Urizen, but "terrified at the shapes enslav'd humanity put on, he became what he beheld". ( The second extended Christian interpolation occurs in the midst of this story.)

      Los begins Night v with a sort of St. Vitus Dance to "put on the shape of enslaved humanity", a convulsion which Enitharmon shares, leading to the birth of Orc, a manifestation of Luvah, who at this point represents fallen human feeling. Immediately, "The Enormous Demons woke and howl'd around the new born King,/Crying 'Luvah, King of Love, thou art the King of rage & death'".

       As in Book of Urizen, Orc is bound in the Chain of Jealousy, but his tormented cries awaken Urizen, who concludes Night v with the "Woes of Urizen". His suffering has brought him to a point of self-recognition; he has come to himself in a way reminiscent of the Prodigal Son's moment of truth: "I will arise", which Blake took directly from the story in Luke. Urizen thus shows himself to be human. Unfortunately it's only a temporary lapse, for in Night vi he explores his dens, faces all the brokenness and horror of a ruined universe and as his solution comes up with the  "Net of Religion ". Since pure political tyranny won't work, he turns to a form of religious control.

       We come to the climax of this epic in Night vii when Urizen has approached Orc's prison and induced him to climb the  "Tree of Mystery ", turning into a serpent. This sets the stage for the Genesis account of the Fall, which Blake sees as the beginning of the Return. Enitharmon, attracted by the cries of her son, Orc, comes down to the "Tree of Mystery", where she meets the Spectre of Urthona (FZ, Night  vii, E 358). The Spectre closely corresponds to Jung's 'shadow', and like a skilled analyst Blake brings about the reconciliation of shadow and anima on the way to wholeness).

       From the union of Spectre and Enitharmon two things ensue. The good news is that Los begins to get himself together with his Spectre and his Emanation. From this integration comes forth Jerusalem and from Jerusalem will proceed the Lamb. The bad news is the immediate birth of Rahab, the most sinister female of Blake's pantheon. She personifies all the evils of deceit, treachery, and hateful female pride that most appalled Blake about life. Blake's Rahab is the same character whom John of Patmos called "Mystery, the Whore of Babylon"; Blake eventually gives her these names--and several others as well.

       The Spectre of Urthona, a new idea on Blake's imaginative horizon, foreshadowed the Moment of Grace which was to revolutionize his spiritual world.  Suffice it here to say that the appearance of the Spectre marks Man's (and Blake's) dawning awareness that the evils of the world, which he had so deplored, exist in his own psyche. It marks what Jung referred to as the withdrawal of the projections, which Jung considered vital to the survival of the world. Blake agreed about the seriousness of the process; he stated it with great poetic intensity in the reversed writing found in the illustration to Jerusalem, Plate 41 (E 183) :

"Each man is in his Spectre's power Until the arrival of that hour When his humanity awake And cast his Spectre into the Lake."

       But in Night vii Los doesn't cast his Spectre into the lake; he embraces it, which in a manner of speaking is the same thing. Los doesn't (yet) cast his Spectre into the lake because his humanity is not yet fully awake, but only beginning to awaken. As Blake aptly put, it complete redemption "was not to be effected without Cares & Sorrows & Troubles of six thousand years of self denial and of bitter Contrition". That beautiful line points to the redemptive dimension of all the fallenness and horror we have been reading about. It was Blake's way of saying what Paul said in Romans: "All things work together for good to them that love God...." Blake and Jung and probably Paul would agree that we begin to love God (and stop trying to be God!) when we recognize and accept our own involvement in the horror around us. That's the moment when the six thousand years of change begins.

       The birth of Rahab and the integration of Los lead to an intensification of a drama that has already stretched out for seven nights of excruciating intensity. In Night viii the drama has not only intensified, but it has clarified so that we can no longer fail to understand that the forces of life and of death are in bitter conflict. It has become the old, old story, and Blake leaves no doubt about who represents light and who darkness. Urizen resumes his war for control and out of his ranks of War comes Satan. Rahab conspires to put to death the Saviour who has come down from Heaven and emerged from Jerusalem. The Christian knows that this death is foreordained for final victory, but neither Rahab nor Jerusalem has that awareness, and near the end of Night viii we read these richly evocative words:

"Jerusalem wept over the Sepulcher two thousand years.
Rahab trimphs over all; she took Jerusalem
Captive, a Willing Captive, by delusive arts impell'd
To worship Urizen's Dragon form, to offer her own Children
Upon the bloody Altar. John saw these things Revealed...."(FZ, Night viii, E 385)

    Blake never forgot the involvement of the Christian Church in two thousand years of bloodshed, but here, under the influence of grace, he has a more understanding view of it than he has expressed elsewhere.

TO BE CONTINUED