Showing posts with label William Blake. Show all posts
Showing posts with label William Blake. Show all posts

Tuesday, April 25, 2023

Art Eyewitness Review: Innocence and Experience at the Metropolitan Museum of Art

 

Innocence & Experience: 
Selections from the Dept. of Drawings & Prints   

Metropolitan Museum of Art

February 09, 2023 – May 16, 2023   

Reviewed by Ed Voves                                                                  

Original photos by Anne Lloyd  

The Metropolitan Museum of Art has 5,000 years worth of art works to display. It goes without saying that even the Met, vast as it is, needs every square foot of space to present its encyclopedic collection.

Make that every square inch. 

What other museums might treat as a transit corridor, the Met curators see as prime exhibition real estate. Gallery 690 is a case in point. 

Essentially, Gallery 690  is a passage way on the second floor of the Met, located just to the left of the grand staircase. It is the path most people take as they hasten toward the Impressionist galleries and special exhibition venues like the Tisch Galleries, the site of blockbuster exhibits like last autumn's The Tudors: Art and Majesty.



Anne Lloyd, Photo (2023) 
Gallery 690 at the Met, showing Innocence and Experience: Selections from the Department of Drawings & Prints 

Gallery 690 (also known as the Robert Wood Johnson Jr. gallery after a generous benefactor) gets a lot of pedestrian traffic. Many people who traverse it just keep going without stopping to look at the works of art displayed on its walls. I'm nobody to criticize such behavior. I've done exactly that, countless times, including my recent "audience" with the Tudors. I did not want to keep Henry VIII or Elizabeth R waiting! 

                                                                                                                                                                                                      

Anne Lloyd, Photo (2023) 
Gallery view of Innocence and Experience, showing  
William Blake's Angel of the Revelation, 1803-05

I have had reason to rethink my hasty behavior. Gallery 690 is the primary site for the display of the riches of the Met's Drawings and Prints Department. Four times each year, the Met's curators mount rotations of prints and pictures, in themed presentations which certainly deserve prolonged study and appreciation.

Founded in 1916, the Drawings and Prints Department at the Met now totals well-over one million works on paper, including 21,000 drawings and 12,000 illustrated books. Along with Gallery 690, the Met has a special study room where art lovers can schedule appointments to study prints and drawings at close hand.

The current display in Gallery 690 made it impossible for me to simply breeze through on my way to the Tisch Galleries. In fact, Anne and I made a special point to visit the Met so that we could immerse ourselves in the winter/spring 2023 rotation of treasures from the Drawings and Prints Department. Entitled Innocence & Experience, this superb display is highlighted by the Met's sensational holdings of works by William Blake, notably his Songs of Innocence and Songs of Experience. 



William Blake (1757-1827), 
Title page of Songs of Innocence and Songs of Experience, 1794 

William Blake (1757-1827) is, of course, one of the greatest names in British art and literature. Given the importance of Songs of Innocence and Songs of Experience, you might expect that these masterful "illuminated" pages to be one of the highlights of the Met, constantly on view. 

In fact, like all light sensitive prints and pictures, Songs of Innocence and Songs of Experience must spend long years in darkened solitude. This is done to help mitigate damage done by exposure. The last time Songs of Innocence and Songs of Experience were displayed en bloc was the Met's "once in a lifetime" William Blake exhibit in 2001. 

William Blake, ignored and disparaged during his lifetime, spent a lot of time himself in seclusion. Moreover, it took long decades after his death in 1827 for his skill as an artist and printmaker to be fully recognized. But, by 1917, Blake's works were being sought by museums and collectors in Britain and the U.S. When a copy of Songs of Innocence and Songs of Experience was placed on the art market, the Met purchased this rare illustrated book for its new collection of drawings and prints. 

It was a bold decision. If William Blake's visual imagery was gaining recognition by the early years of the twentieth century, his poems remained unsettling and controversial.

 Blake's verse mixed prophetic visions, his own and from the Holy Bible, with interpretations of classical mythology and "contrarian" social theories. Blake's writings are among the richest and most challenging works in all of English literature.



Anne Lloyd, Photo (2023) 
Subtitle of Blake's Songs of Innocence and Songs of Experience

Blake published Songs of Innocence in 1789. Songs of Experience followed in a combined volume, Songs of Innocence and Songs of Experience, issued in 1794. Blake continued to print separate copies of Songs of Innocence, as well, turning the proper sequence of publication of the two editions into a chronic headache for literary scholars.

The twenty-seven printing plates for Songs of Innocence in 1789 were created by a process called relief etching, which Blake had invented several years before. In this technique, the words of the poem were etched directly onto the plate along with the illustration. This entailed inscribing the words backward, so that they would be readable in the finished print. 



William Blake (1757-1827), 
 Songs of Innocence: The Divine Image, 1789 (printed 1825) 

The heightened level of mental acuity and technical skill involved in this process reveal Blake to have been one of the most accomplished artists of his era. 

The astonishing degree of Blake's accomplishment is made all the more incredible when one sees the actual printed pages of Songs of Innocence and Songs of Experience displayed on the walls of Gallery 690. Each is a masterpiece in its own right, a "pocket-sized" miracle of integrated word and image.



Anne Lloyd, Photo (2023) 
Gallery view of the Innocence and Experience exhibit, showing
pages from Songs of Innocence and Songs of Experience 

Blake continued to print copies of Songs of Innocence and Songs of Experience upon request over the succeeding years. The Met exhibition displays the set of prints commissioned by Edward Calvert in 1825, only a short time before Blake died. Calvert (1799-1883) was a talented artist (several of his otherworldly prints are displayed in the exhibit) and a member of The Ancients. This small band of young idealistic artists led by Samuel Palmer embraced Blake as their mentor.

Calvert's copy of Songs of Innocence and Songs of Experience is known as Copy Y to distinguish it from earlier copies. Because each copy was hand-colored, there are often great variations in the different finished books. The Met's Copy Y has a congenial, "child-friendly" look which is very different from that of Copy F in the collection of the Yale Center for British Art. This variation can be seen in the following comparison of the prints of Blake's immortal poem, The Tyger, from these two respective copies.



William Blake's The Tyger, 1794 (Copy Y, Metropolitan Museum)


William Blake's The Tyger, 1794 (Copy F, Yale Center for British Art)

Blake had great hopes for Songs of Innocence when he first published it in 1789. He envisioned childhood years as a time of creative exploration which would lead to lives of freedom and self-fulfillment. His view shared in the ideals of Jean Jacques Rousseau, embraced and celebrated by the French Revolution launched that very year. 



William Blake (1757-1827), 
 Songs of Innocence: The Ecchoing Green, 1789 (printed 1825) 

By 1794, when the combined volume appeared, the mood in Britain had dramatically turned. The initial hopes for peaceful reform in France had been dashed, war between the two nations was declared and idealists like Blake were increasingly viewed with suspicion. In 1803, Blake was accused of sedition after an argument with a drunken soldier. Although the jury returned an innocent verdict, Blake's artistic career never recovered.

Blake expressed his visions in a personal vocabulary and a cast of unique protagonists much as J.R.R. Tolkein would later do. And just as initial incredulity about Tolkien's Hobbits gave way to world-wide acclaim, so Blake's prophecies would over-time be vindicated.

"Over-time" however took a very long time. Blake's The Chimney Sweeper from Songs of Experience testifies to just how prolonged the process of social reform in Great Britain could be.



William Blake (1757-1827), 
 Songs of Experience: The Chimney Sweeper, 1794 (printed 1825) 

In this passionate protest, Blake denounced the appalling practice of forcing pre-teen boys to clean filthy, begrimed chimneys. This dangerous task was done often with fires still lit or smoldering while the boys brushed away the noxious coal dust and soot. Despite Blake's passionate protest, the horrifying practice was not outlawed until 1873.

When The Chimney Sweeper is contrasted with Little Boy Lost or Infant Joy, the sentimental words and images of these pages from Songs of Innocence seem as if they come from a lost pre-Industrial Revolution paradise. Blake  knew that such a realm had not existed, at least in recent times, in Britain. Instead, the nation, despite its wealth and power, was gripped by the "cold and usurous hand" which figures so memorably in Holy Thursday from Songs of Experience.

Yet, Blake, despite the derisive criticism and threadbare poverty which blighted his life, never lost faith that rays of God's light would bring the "mercy, pity, peace and love," which serve as the refrain of The Divine Image, to our all-too human hearts.



Anne Lloyd, Photo (2023) 
Detail of Infant Joy from Songs of Innocence, 1789 

"Mercy, pity, peace and love" feature in many of the works of art which accompany those of Blake in the Innocence & Experience exhibition in Gallery 690. Jean-Auguste-Dominique Ingres, Edgar Degas, Mary Cassatt, Berthe Morisot, Edgar Degas and Kathe Kollwitz are all represented (or depicted) by images which stress the common - and quietly extraordinary - aspirations which bond all of humanity.



Anne Lloyd, Photo (2023) 
 Kathe Kollwitz, Municipal Shelter, 1926

The works of art chosen for the quarterly rotations in Gallery 690 are linked by subject themes or technical elements which provide an underlying unity to these wonderful displays of prints and drawings. Often the emotional impact is quite moving, as I have commented upon at some length in this review.

But there is always room for humor in most artistic endeavors. Even Hamlet is enlivened by a moment or two of comic relief. I was glad to see that the Met curators had wittily chosen a rather jaunty, non-threatening lion by George Stubbs to join Blake's fearsome Tyger on the walls of Gallery 690. 



George Stubbs, A Lion (A Lion Resting on a Rock), 1788

One look at Stubbs' noble lion and you know that he won't be gobbling up Blake's woolly lamb or the infant who embraces it on the nearby print of Spring (second plate) from Songs of Innocence

Did the "immortal hand" which "made the lamb make thee", lion? 



Anne Lloyd, Photo (2023)
 Detail of Blake's Spring (second plate) from Songs of Innocence

I, for one, have no doubt that the answer to Blake's existential question in The Tyger is yes! God made the tiger, the lion and the lamb. And me and you.

Here at last, in Gallery 690 at the Met, is a "Peaceable Kingdom" of sorts. Stubbs' lion and Blake's lamb can rest together in the spirit of "mercy, pity, peace and love." 

And so can we.

***
Text: Copyright of Ed Voves, all rights reserved. Original photography by Anne Lloyd,                                                                                           
Images courtesy of the Metropolitan Museum of Art. 

Introductory Image: Detail of the Frontispiece of William Blake's Songs of Experiencecreated 1794, printed ca. 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art. #17.10.28

Anne Lloyd, Photo (2023) Gallery 690 at the Metropolitan Museum of Art, showing the exhibition Innocence and Experience: Selections from the Department of Drawings & Prints

Anne Lloyd, Photo (2023) Gallery view of the Innocence and Experience exhibition, showing William Blake's Angel of the Revelation, ca. 1803–5,  Watercolor, pen and black ink, brush and wash, over traces of graphite. Collection of the Metropolitan Museum of Art.

William Blake (British,1757–1827) Title page of Songs of Innocence and Songs of Experience, 1794. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection

Anne Lloyd, Photo (2023) Subtitle of Blake's Songs of Innocence and Songs of Experience.

William Blake (British,1757–1827) Songs of Innocence: The Divine Image, created 1789, printed 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection

Anne Lloyd, Photo (2023) Gallery view of the Innocence and Experience exhibition, showing showing pages from William Blake's Songs of Innocence and Songs of Experience.

William Blake (British,1757–1827) Songs of Experience: The Tyger, 1794 (Copy Y, Metropolitan Museum) Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 7 1/4 x 4 3/4 in. (18.4 x 12.1 cm) Yale Center for British Art collection.

William Blake (British,1757–1827) The Tyger, 1794 (Copy F, Yale Center for British Art) Relief etching with watercolor on textured, cream wove paper:    6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection

William Blake (British,1757–1827) Songs of Innocence: The Ecchoing Green, 1789, printed 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection

William Blake (British,1757–1827) Songs of Experience: The Chimney Sweeper, 1794, printed 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection

Anne Lloyd, Photo (2023) Detail of William Blake's Infant Joy from Songs of Innocencecreated 1789, printed 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold:  sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection

Anne Lloyd, Photo (2023) Kathe Kollwitz' Municipal Shelter, 1926. Lithograph: image: 17 1/4 x 21 1/4 in. (43.8 x 54 cm): sheet: 21 x 29 7/8 in. (53.3 x 75.9 cm Metropolitan Museum of Art collection

George Stubbs (British,1724–1806)A Lion (A Lion Resting on a Rock), 1788. Etching with roulette work; only state: 13 1/4 x 10 1/4 in. (33.7 x 26.0 cm) Metropolitan Museum of Art collection

Anne Lloyd, Photo (2023) Detail of William Blake's Spring (second plate) from Songs of Innocence. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art collection



Monday, November 28, 2022

Art Eyewitness Book Review: William Blake vs. the World by John Higgs

   


   William Blake vs. the World 

By John Higgs

Pegasus Books/$38.95/400 pages

Reviewed by Ed Voves

The title of John Higgs' new book on the poet and artist William Blake is well-chosen: William Blake vs. the World.

After studying Blake's life, it is fairly obvious that the "world" or, rather, the political and cultural establishment of Great Britain, did regard Blake in an unfavorable light. To some, Blake was a threat to society. Others wrote him off as a deranged lunatic who somehow evaded being sent to "Bedlam." 

The details of Blake's many misfortunes are well-known. With considerable difficulty, he faced-down a charge of sedition during the Napoleonic Wars. His career as an artist, after a promising start in print making, was a study in failure.

John Higgs, a talented writer on a wide-range of subjects, recounts the course of William Blake's life with verve and insight. But he does so in the context of a deep reading of religion, psychology, cognitive science and even quantum mechanics. This is an unconventional biography of a man so ahead of his time that we are still following in the footsteps of his quest to understand God, humanity and the cosmos. 



William Blake, Newton, c.1805

Born in 1757, Blake's early years marked the transition from the Enlightenment to the Age of Revolution, from sense to sensibility. By the time he was buried in a pauper's grave in 1827, Blake had witnessed the fall of the Bastille and the rise of "dark Satanic mills." Yet, his mind always reached beyond these contemporary events in the search for life's ultimate meaning. On some level, Blake's restless spirit is active still.  

How can that be? Where and how can an artist and poet who died nearly two centuries ago remain alive? 

Blake still lives in the realm of the imagination. It was a place of transcendent importance to him, as Higgs explains in considerable detail.

The "one central pillar of the Blakean worldview...," Higgs writes,"is the idea that the imagination is divine."

Blake spent a lot of time dwelling in his imagination. Higgs describes his visions of angels as a child. Blake's parents recognized that their son was exhibiting unusual behavior, but did not attempt to restrain him. Blake was not sent to school, receiving basic instruction at home, largely through Bible reading, and then allowed to roam free over the fields and heaths which still were within easy reach of London.



William Blake, Songs of ExperienceFrontispiece,1794-1825 

As a result, Blake's imaginative powers were not dragged down into the constraints of the daily "dawn-to-dusk" rut of doing prescribed tasks by prescribed methods. 

Even when he was apprenticed to a professional engraver, James Basire, Blake was given wide latitude. Basire, noticing his artistic skill and ability to work without supervision, sent Blake to Westminster Abby to sketch the royal monuments for a series of prints. While engaged in this work, Blake developed an acute sense of the myth-history of Britain which he added to his growing awareness of the infinite world.  

By the time he reached adulthood, Blake had attained a very high level of proficiency in drawing and printmaking. This skill-set enabled him to support himself with commercial commissions while launching into creative work of his own. 



William Blake, Songs of lnnocenceFrontispiece, 1789-1825

In the revolutionary year of 1789, Blake published an illustrated volume of  poems, Songs of Innocence, and The Book of Thel, the first offering of his private mythology, which would grow more complex and increasingly difficult to comprehend.

During the next few years, Blake seemed on the brink of success. He made a great technical breakthrough, developing a method of etching which combined words and images on the same printed sheet. These could be hand-tinted or left uncolored, depending on the taste and available funds of the public.



William Blake, Los with the Sun,
 Plate 97 of Jerusalem,1804-1820

This technique, which Blake called relief etching, should have brought a steady stream of publishers knocking on his door. In 1796, such a commission came his way, to illustrate a popular volume of religious poetry, Night Thoughts by Edward Young. Blake pulled out all the stops to insure success but the book was a critical and commercial disaster.

Now began in earnest the long ordeal of "William Blake vs the World." Blake struggled against poverty, critical derision and suspicions of political treason. He was not completely without support. His long-suffering wife, Catherine, stood by him, and a devoted collector, a British civil servant named Thomas Butts, commissioned a series of scenes from the Bible. These pictures have few equals in the religious art of modern times.



William Blake, The Soldiers Casting Lots for Christ's Garments,1800

During these dark years, Blake came close to the breaking point. A recently identified self-portrait, dating to 1802, shows Blake with the haunted, wounded eyes of a proverbial "prophet without honor in his own country." 

 


William Blake, Self-Portrait, c. 1802

The vicious attacks upon him reached a crescendo in 1809 with the review by Robert Hunt of Blake's exhibition - the only one he ever mounted. Hunt dismissed the display of art as "a farrago of nonsense, unintelligibleness and egregious vanity, the wild effusions of a distempered brain."

Somehow, Blake struggled on. Conversing "with my friends in Eternity," Blake nurtured his thoughts and reflections into advanced interpretations of the human mind and soul. 



William Blake, Title Page of Jerusalem (Plate 2),1804-1820

Higgs' analysis of this long process is positively brilliant. He handles complex issues in an engaging, understandable manner which non-specialists in Blake studies (like myself) can readily grasp. Higgs writes of Blake:

His myth has all the trappings of gods and apocalypses, but it too is fundamentally about the struggles of a mind... Blake, from this perspective can be seen as a psychologist long before the field was founded. When his characters are understood as separate parts of his psyche, the clashes and dramas that occurs between them can be seen as Blake trying to understand his own mental landscape. When the angels and demons who appear to be without are understood to come from within, all mythical and theological sagas are revealed to be the clashing energies of the mind.



William Blake, 
The Vision of God from Illustrations of the Book of Job, 1825-26

Combining art and poetry, Blake mapped-out and illustrated the emotional terrain he explored. Not until very late in life would he find like-minded souls to join him. Fortunately, in the 1820's, a group of talented young artists, including Samuel Palmer and George Richmond, acknowledged him as a prophet and a sage. For Blake, whose long ordeal certainly informed his late-career Illustrations of the Book of Job, the friendship of these idealistic artists must indeed have seemed like a providential act of God.

Even the British establishment eventually came round. The preface to Milton: a Poem in Two Books was set to music in 1916 by Sir Hubert Parry, later with orchestration by Sir Edward Elgar. Today, this hymn, Jerusalem, has become the unofficial anthem of England.

Blake, though he held great hope for the spiritual redemption of the people of England, would not be pleased that his poem should now be embraced for  political reasons - or any other agenda points save leading people to God. 

In some of the most hard-hitting commentary in this outstanding book, Higgs rebukes the repeated misuse of Blake's words and images by the "powers that be."

There is now a long tradition of Blake being celebrated by authorities in ways that were, to those who understand his work, fantastically inappropriate. When the Labour and Conservative parties sing "Jerusalem" at their conferences, they are presumably unfamiliar with the context of those words in the preface to the poem "Milton"... They seem unaware that they are calling for the revolutionary overthrowing of the 'ignorant Hirelings' of 'the Camp, the Court, & the University'.

Higgs focuses on several examples of heedless misappropriation of Blake. We will look at one, involving a particularly famous Blake image, created in 1794. 



William Blake, Urizen or The Ancient of Days,
 Frontispiece to Europe A Prophecy,1794-1821

Blake's The Ancient of Days, recalls Michelangelo's Sistine Chapel frescoes.This bearded figure is frequently confused with the image of God the Father.To Blake, he was a more problematical being, capable of both good and evil: Urizen.

Urizen, leaning forward to measure the universe with his geometer's compass, is a symbol of the Age of Reason, which Blake detested. To Blake, Urizen represents aspects of human intellect which, at best, need to be controlled. In other references, Urizen is identified, as the "mistaken demon of heaven" or, quite bluntly,"Satan is Urizen."

Somehow or other, officials in London never got the memo. 

In November 2019, to highlight a very successful exhibition of Blake's art at the Tate Gallery in London, the image of Urizen was projected on to the dome of St. Paul's Cathedral. It was an astounding blunder. Higgs writes:

For those familiar with the symbolism of Blake's mythology, it was difficult to believe this was actually happening.

Higgs goes on to question the motives of the officials of St.Paul's in agreeing to project the image of Urizen/Satan on to one of the most sacred churches in the world.

Is it possible they did not understand Blake's mythology... The alternative is that they fully understood the implications of branding a cathedral with Urizen and, in a moment of clarity, agreed that it made sense.

After nearly two centuries of close examination of Blake's writings and art, there is clearly a lot more work to be done. However, mistakes, blunders and bloopers have a way of clearing the air and getting people back to the "drawing board." Perhaps the Urizen-miscue at St. Paul's will have that effect, sparking renewed interest in the prophetic genius of William Blake - and what he really believed.

John Higgs' William Blake vs. the World is a near-perfect book for getting a grasp on Blake's intellectual and artistic achievements. My only caveat - and a relatively minor one - is the disappointing selection of black and white illustrations. They are few in number and rather indifferent in quality.

To remedy that problem, I referred to one of my favorite books, William Blake by Kathleen Raine. Originally published in 1970, this World of Art title from Thames & Hudson has been reissued with an abundance of superb color pictures. It is a great read, too. Raine was a noted Blake scholar, as well as a poet. Her biography of Blake, like Higg's, is full of knowledge and great of heart.



William Blake, Jacob's Ladder, 1799-1806

It is highly enjoyable to match Raine's thoughts and reflections with those of Higgs, provided, of course, that the channels of "divine imagination" are left open for additional insights from "our friend in eternity," Mr. William Blake.

***
Text: Copyright of Ed Voves, all rights reserved   

Introductory Image: Cover art of William Blake vs. the World by John Higgs. Courtesy of Pegasus Books.

William Blake, (British,1757–1827) Newton, c.1805. Color print, ink, watercolor: 46 x 60 cm. (18 1/8 x 23 5/8 in.) Tate Gallery.

William Blake (British,1757–1827) Songs of Experience: Frontispiece, created 1794, printed ca. 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art. Rogers Fund,1917.#17.10.28

William Blake (British, 1757–1827)  Songs of Innocence: Frontispiece, 1789, printed ca. 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum. Rogers Fund, 1917 # 17.10.2

William Blake (British, 1757-1827) Los with the Sun, Plate 97 of Jerusalem, 1804 to 1820. Relief etching printed in orange with pen and black ink, watercolor, and gold on paper: 13 1/2 x 10 3/8 inches (34.3 x 26.4 cm). Yale Center for British Art, Paul Mellon Collection B1992.8.1(97)

William Blake (British,1757–1827) The Soldiers Casting Lots for Christ's Garments,1800. Pen, ink, gray wash, watercolor: 16 5/8 x 12 3/8 in. (42 x 31.4 cm). Fitzwilliam Museum, Cambridge University. © The Fitzwilliam Museum, Cambridge

William Blake (British,1757–1827) Self-Portrait, c.1802. Pencil with black, white and gray wash, 243 x 201 mm. Collection of Robert N. Essick. (https://commons.wikimedia.org/wiki/File:William_Blake,_Self_Portrait,_1802,_Monochrome_Wash.jpg)
 
William Blake (British,1757–1827) Title Page of Jerusalem (Plate 2),1804-1820. Relief etching printed in orange with pen and black ink, watercolor, and gold on paper: 13 1/2 x 10 3/8 inches (34.3 x 26.4 cm) Yale Center for British Art, Paul Mellon Collection: B1992.8.1(2)

William Blake (British,1757–1827) The Vision of God from Illustrations of the Book of Job, 1825-26. Engraving: plate: 8 9/16 x 6 5/8 in. (21.7 x 16.8 cm)
sheet: 16 3/16 x 10 7/8 in. (41.1 x 27.6 cm) Metropolitan Museum of Art. Gift of Edward Bement, 1917. #17.17.1–17

William Blake (British,1757–1827) The Ancient of Days (Urizen). Frontispiece to Europe A Prophecy, 1794-1821. Relief etching, color printing, hand coloring, watercolor, pen and red ink, touched with gold, on paper. Fitzwilliam Museum, Cambridge University. © The Fitzwilliam Museum, Cambridge

William Blake (British,1757–1827) Jacobs Ladder, 1799-1806. Water color, pen:39.8 x 30.6 cm (15 3/4 x 12 1/8 in.) British Museum.

Thursday, March 24, 2022

Art Eyewitness Essay William Hogarth – The Printmaker’s Progress

 

William Hogarth - The Printmaker's Progress

An Art Eyewitness Essay

By Ed Voves

Original photos by Anne Lloyd

When the National Gallery in London was founded in 1824, its collection consisted of 38 paintings. These had been amassed by the financier, John Julius Angerstein, and then purchased by the British government when he died. Angerstein (1735–1823) had favored Old Master artists, Claude Lorrain, Anthony van Dyck, Rembrandt and Raphael. Hardly any works by British painters had graced the walls of his London town house.

There was only one British painter whom Angerstein esteemed on a par with Claude and van Dyck: William Hogarth.

Self-taught genius. Master printer and gifted painter. Chronicler of "modern moral subjects." Generous benefactor of noble causes, yet a man with no illusions. William Hogarth (1697-1764) was all of these. 

Hogarth was also a great "contrarian" and a rebel against the stranglehold of foreign Old Masters on British art. He famously denounced wealthy English visitors to Italy for purchasing "dead Christs, holy families, Madonnas, and other dismal dark objects."

Exhibitions of Hogarth's works are comparatively rare, especially in the United States I have only been to one, presented by the Morgan Library and Museum in 2019. Entitled Hogarth: Cruelty and Humor, the exhibition was based on the Morgan's trove of preparatory drawings of Hogarth's prints issued in 1751, Gin Lane and Beer Street, and The Four Stages of Cruelty.

  




The three stages of Gin Lane
Top: drawing with red chalk, over traces of black chalk, 1750-51; 
   Middle: copper plate, etched and engraved, 1751; 
Bottom: print of Gin Lane, third state , 1751

Although brilliantly curated, Hogarth: Cruelty and Humor was not an exhibit which induced me to linger in the gallery. Gin Lane and The Four Stages of Cruelty were unsparing critiques of the dark side of British society. Although Beer Street supplied a touch of humor, the emphasis on depravity was unsettling. Though motivated to correct glaring social vices, these prints reveal only one aspect of Hogarth's personality. As a result, I elected not to review this Morgan exhibit.

Hogarth embraced  life in all of its "humors." This we can see in his magnificent print, Southwark Fair (1733). 



                                     Anne Lloyd, Photo (2022)                                
 Detail of William Hogarth's Southwark Fair, 1733 

The whole human comedy/drama is represented here. Street brawlers and acrobats, a pickpocket next to a peep show, a beautiful young drummer girl attracting a bevy of admirers while a lonely, unappreciated bagpiper is about to be struck by actors tumbling down from a crashing stage.

Cruelty or humor?

How then to comprehend and appreciate William Hogarth? This little man (his height was just under five feet) was a towering figure during his lifetime and has grown in "stature" over time. This is especially true in the post-World War II era thanks to the devoted scholarship of Ronald Paulson. Several popular biographies have also served Hogarth well, including the recent Hogarth: Life in Progress by Jacqueline Riding (2021).

Despite the impressive quality of these modern-day resources, it was a unique opportunity to study the 1822 edition of Hogarth's collected prints, in the collection of the Free Library of Philadelphia, which enabled me to gain the measure of this amazing man and artist.

Thanks to Ms. Alina Josan, librarian for the Art Department of the Free Library,  I was able to closely study The Works of William Hogarth, reprinted from the original plates. The whole course of Hogarth's life and work was placed before us on the library table, enabling my wife Anne to take an array of close-up photos of these fantastic prints.



                                        Anne Lloyd, Photo (2022)                                      View of the Art Department of the Free Library of Philadelphia, Central Branch, showing The Works of William Hogarth, 1822.

It is a rare occasion to be granted hands-on access to a historic volume like this. An "elephant folio" in size, two centuries-old and, despite wear-and-tear on the covers, its pages are in magnificent condition. Anne and I were granted a time-travel ticket to Hogarth's world. Finally, I had the chance to grasp Hogarth's ideas and ideals, and to appreciate his skill as a media-savvy artist.

When Hogarth died in 1764, control of his prints and printer's plates went to his capable widow. Jane Hogarth eventually sold the plates to the prestigious printseller, John Boydell. In 1790, Boydell published The Original Work of William Hogarth. It was a magnificent endeavor, worthy of Hogarth himself.

Boydell was not content to merely reprint Hogarth's existing prints but also commissioned new engravings of several Hogarth works to present as complete a record of the revered artist's life as was possible. Detailed commentary on each of Hogarth's works in the book was provided by a noted art writer, John Nichols.

In 1818, the publisher Baldwin, Cradock and Joy purchased Hogarth's plates and had them restored by  the engraver James Heath. These were used to publish the 1822 edition which Ms. Josan “wrestled” from the storage vaults of the Free Library, so that I could appreciate Hogarth’s artistic achievement. 

The print quality of the 1822 edition is astonishing, permitting minute examination of Hogarth's technical skill in drawing and engraving. Hogarth was a master of the hatching process, by which black, white and gray "color" tones were imparted to his prints. He also had an incredible eye for the effect of light. His talent in both respects can be seen in his 1733 print, A Midnight Modern Conversation. 



                                      Anne Lloyd, Photo (2022)                                         Detail of William Hogarth's A Midnight Modern Conversation, 1733  

Notice the reflection of a window, lit by the light of dawn, on the brandy decanter in the hand of the befuddled drinker. On the table close by is an overturned candle stick.


         Detail of William Hogarth's A Midnight Modern Conversation 

With this small detail, Hogarth makes a telling point in this lampoon of tipsy gentlemen "deep in their cups." They have drunk the night away.

Over the course of the nineteenth century, the plates of the 1822 edition were used and reused until the print quality was negligible. This over-exposure, along with the bawdy details of many of Hogarth’s pictures, led to a partial eclipse of his reputation. A number of “eminent Victorians,” however, continued to uphold Hogarth’s creative genius. Charles Dickens was a huge admirer. The walls of his study were lined with Hogarth prints.

The best way to appreciate Hogarth’s place in the realm of art is to study his prints. Hogarth was first and foremost an engraver and a printmaker. He trained in this profession as a youth and worked his way from engraving business cards to creating original series of illustrated stories, such as A Harlot's Progress (1731-32), which gained him fame and fortune.



                                     Anne Lloyd, Photo (2022)                                  
 William Hogarth's A Harlot's Progress, I, 1731-32

Later in his career, Hogarth commissioned other artisans to do some of the labor involved in preparing the copper plates for his prints. This enabled Hogarth  to devote more time to painting  the original versions of new "progresses"  like the series, Marriage A-la-Mode, as well as portraits and large biblical scenes for charitable institutions like London's Foundling Hospital. Even so, Hogarth remained an engraver/printmaker at heart, reserving for his own hand the expressive facial features of the protagonists of his prints. 

Hogarth was extremely zealous in promoting and selling his prints and paintings. He endeavored to do so by his own efforts, rather than depend on agents or auction houses. Occasionally, he made a misstep in his marketing strategy. But the memory of the terrible poverty of his childhood and his father's imprisonment for debt drove him to rely on his own talents and to work without respite. 

One of the key details of Hogarth's prints is the statement "Published by Act of Parliament" which appears along the bottom of his prints beginning in 1735.


                                    Anne Lloyd, Photo (2022)                                   
Detail of Act of Parliament copyright, at bottom of a Hogarth print

Infuriated at the way that rival printers were pirating pictures like A Midnight Modern Conversation and his series, A Harlot's Progress. Hogarth petitioned Parliament to enact  legislation to protect his work and that of other legitimate artists. In 1735, Parliament passed the landmark bill, Engravers' Copyright Act (8 Geo.2 c.13). "Hogarth's Act" as it became universally known, remains the foundation of modern copyright protection law.

The opportunity to closely study the splendid 1822 edition of Hogarth's prints enabled me to ponder a question concerning Hogarth's painted and printed versions. When a painting or drawing is engraved and then printed, the result is a mirror image of the original.  Which is the stronger, more engaging version?

Several years ago, I had the chance to examine the Marriage A-la-Mode paintings at the National Gallery in London (Angerstein had bought the whole series).The arrangement and orientation of the printed versions, which I had seen seen in art books, seemed more effective than the painted originals. But given the reduced size of the book illustrations, it was difficult to reach a conclusion.



William Hogarth, Marriage A-la-Mode 2, After the Marriage, 1743


Anne Lloyd, Photo (2022) Print version of Marriage A-la-Mode 2

After studying the full-sized prints in the 1822 book, I think that Hogarth painted the originals with the "layout" of the intended print versions definitely in mind. Hogarth's paintings are superb works of art in their own right. That being said, when his paintings and prints are compared in terms of narrative movement, the verdict - in my estimation - is clear. The prints are stronger.

Earlier in his career, Hogarth created book illustrations which would have been viewed left-to-right, just as the text in books is "read." When painting the initial images of A Harlot's Progress, The Rake's Progress and Marriage A-la-Mode, Hogarth kept this matter of perception in mind. He generally configured the action in the paintings to insure that the printed versions would be viewed in the accustomed style, left-to-right. 

I closely studied numerous prints in the 1822 edition, cross-referencing them to illustrations of Hogarth's paintings. No matter how impressive the paintings are as independent works of art, the narrative flow of the prints is superior. Moreover, there is a real sense of a continuum in each print series. A story, a human drama, unfolds in each of these episodic "progresses," carrying us to the tragic, unforgettable denouement



                                   Anne Lloyd, Photo (2022)                                 
The print version of The Rake's Progress, 8, Bedlam, 1735

These reflections hold-true for Hogarth's one-off pictures, as well as the "progress" series.

A good example is the hugely comedic, Morning (1738).This was the first of a set of paintings called The Four Times of the Day. Hogarth created these for his friend, Jonathan Tyers, the impresario of the Vauxhall Gardens, London's premier resort. These paintings/prints depicted street scenes at different hours of the day and different seasons. The characters appear only once, unlike the protagonists of the "progresses."

In Morning, a prudish spinster, clad in a fashionable yellow dress is intent on "keeping-up-appearances." Despite the freezing cold and snow, she is marching-off to church, St. Paul's in Covent Garden, without a cape or coat.  Her shivering page boy trudges behind her, carrying her prayer book under his arm, his cold-numbed hands stuffed in his jacket and pocket. 



William Hogarth, 
 St. Paul's, Covent Garden, and part of the PiazzaMorning, 1738

The improbable pair is halted in their tracks by revelers carousing outside the door of an infamous dive, Tom King's Coffee House. These libertines are obviously not intent on keeping holy the sabbath and the look of consternation on the spinster's face is priceless.



                                    Anne Lloyd, Photo (2022)                                     
  The print version of Morning (detail), 1738

Once again, the printed version is more effective in conveying the sense of narrative flow, left-to-right. Hogarth, despite the pride he felt for his paintings, knew that many, many more people would see  - and buy - his prints. That is why he concentrated his prodigious creative energies, talent and insight on the design of the prints.

Hogarth demonstrated a virtuoso's skill in painting and printmaking. Yet his achievement does not stop there. It needs to be emphasized that Hogarth was creating a new form of visual story-telling, which in time would lead to cinema and graphic novels. 

The magnitude of Hogarth's innovations was grasped early on. William Hazlitt (1776-1830) considered Hogarth's compositions to be Epic Pictures. Hazlitt's commentary is worth quoting at some length.

His works represent the manners and humours of mankind in action, and their characters by varied expression. Everything in his pictures has life and motion in it. Not only does the business of the scene never stand still, but every feature and muscle is put into full play: the exact feeling of the moment is brought out, and carried to its utmost height, and then instantly seized and stamped on the canvas for ever.

Hogarth's achievements are all the more impressive when it is recalled how little he had to inform his efforts. There were no art museums in early 18th century London, just a few print shops selling Dutch genre scenes. We know that Hogarth studied the mural depictions of the life of St. Paul in London's new cathedral, but the primary sources of his unprecedented "progresses" were his own keen vision and retentive memory. 

Hogarth's drawing ability is evidenced by surviving sketches. He also created a system of mental note-taking and devised hieroglyph symbols, abstract combinations of lines and curls, to help jog his memory. Often, these were unneeded, as the power of his observation and ability to recall incidents of interest were phenomenal.

Hogarth was, undeniably, a genius. But there was another creative spark, outside the limited realm of the British art scene, which helped ignite his spectacular success.

On the night of January 29, 1728, John Gay's The Beggar's Opera debuted at the Lincoln's Inn Fields Theatre. This musical play struck British society like a double broadside of cannons of a ship-of-the-line. With the first volley, Gay aimed the guns of his satire at the conniving "screen master general, Prime Minister Robert Walpole. The second was directed at London's cultural savants who favored Italian opera companies at the expense of native English talent.

Hogarth was in the audience of The Beggar's Opera, as we know from a sketch of the climax of the play. This shows the two heroines, Lucy Lockit and Polly Peachum, begging for the highway robber hero, Captain Macheath, to be spared from the gallows.



William Hogarth, Sketch of a Scene in the Beggar's Opera, 1728-29

This sketch served as the template for Hogarth to attempt an ambitious effort in painting with oils, at which he was still inexperienced. (There are several drops of oil paint on the sketch.) Hogarth painted the celebrated scene from the play's third act several times, his skill in handling oil paint and pictorial composition gaining in strength with each effort.The version below, in the collection of the Yale Center for British Art, was painted in 1729.



William Hogarth, The Beggar's Opera, Version V, 1729

The Beggar's Opera struck a chord with Hogarth, whose political views were much like Gay's. Far more importantly, The Beggar's Opera phenomenon encouraged Hogarth to launch the first of his series, A Harlot's Progress. What Gay did with dialog and song, Hogarth would do with pictures.

Hogarth's The Beggar's Opera was his first major success as a painter. Yet, oddly, he did not make an engraving of this very impressive work. As a result, the British public remained unaware that Hogarth had painted the climax of Gay's play, an audience favorite for decades after its 1728 debut.

When Boydell started the process of publishing the huge folio edition of Hogarth's prints, he correctly saw the gap in the timeline of the artist's creative development. Boydell decided to commission an engraving after this vital work by Hogarth to include in The Original Work of William Hogarth. By what can only be described as an act of providential grace, Boydell assigned the job to another William, William Blake.



Anne Lloyd, Photo (2022) 
William Blake (after W. Hogarth) The Beggar's Opera, Act III, 1790

Blake's engraving of the Beggar's Opera climax is a sensational work of art, in its own right, as well as a mighty tribute to Hogarth. Art scholars regard it as a high point of Blakes's early career, along with his famous depiction of Chaucer's Canterbury Tales.



Anne Lloyd, Photo (2022) 
William Blake, The Beggar's Opera, (detail)

This print, however, marks a point of departure in Blake's style from Hogarth's. Boydell did not commission any further engravings after Hogarth from Blake,  who would soon devote his talents and energy to his own artistic vision utterly different from that of Hogarth.

Hogarth would, I think, have approved Blake's decision to follow his own muse, to blaze his own path through life and stick to it, regardless of the personal cost. 

In her superb new biography mentioned above, Hogarth: Life in Progress, Jacqueline Riding writes about Hogarth's approach to art and of life. For Hogarth this meant "life in the raw" rather than conforming to stale conventions of copying plaster casts and reworking allegorical motifs:

The combining of the elegant with the grotesque is precisely why Hogarth's work challenges, jars even ... and why he is so innovative and unusual. It is this combination that sets him and his paintings apart: a refusal to see  humour and the repugnant as separate from the great highs as well as the lows of human experience.

Perhaps the purest expression of Hogarth's celebration of the raucous London he loved is The Enraged Musician. This 1741 print was based on a monochrome oil sketch (as distinct from a full-color painting) and was a companion to another scene of life impinging on art, The Distressed Poet.

One may sympathize with the musician as he tries to practice. A squawking parrot, a barking dog, a bawling infant, a little drummer boy and an oboe-playing gypsy, a milkmaid singing her sales melody while a knife-sharpener grinds the blade of a meat cleaver. What is a man of culture to do?



Anne Lloyd, Photo (2022) 
William Hogarth, The Enraged Musician, 1741

There is no doubt what Hogarth would had advised the musician to do. Keep the window open and start playing. Add your tune to the music of the street, to the song of life. 

That is what Hogarth did with his paintings and engravings which, thanks to the magnificent 1822 volume in the Free Library collection, I was able to study and thoroughly enjoy. For a wonderful few hours, The Works of William Hogarth transported me back to London of long ago and to an exultation of life that can be embraced this very minute.

***

Text: Copyright of Ed Voves, all rights reserved. Original photos copyright of Anne Lloyd, all rights reserved. Permission to photograph images from the 1822 edition of William Hogarth's prints, courtesy of the  Art Department of the Free Library of Philadelphia

Introductory Image: Anne Lloyd, Photo (2022) Portrait of the Painter and his Pug, (painting by William Hogarth, 1745), engraved in 1795 by Benjamin Smith for John and Josiah Smith, publishers, London. From The Works of William Hogarth, 1822.

William Hogarth (British, 1697-1764) Gin Lane, 1750-51Drawing with red chalk, over traces of black chalk, on paper, incised with stylus, verso rubbed with red chalk: 15 1/2 inches x 12 1/8 inches (394 mm x 306 mm). Morgan Library and Museum.

William Hogarth (British, 1697-1764) Gin Lane, 1751. Copper plate (etched and engraved): 15 7/16 x 12 7/8 inches (39.2 x 32.7 cm). Metropolitan Museum of Art. Rogers Fund, 1921. #2155.3

William Hogarth (British, 1697-1764) Gin Lane, 1751. Etching and engraving, third state of three: 15 1/16 x 12 1/2 inches (38.3 x 31.7 cm). Metropolitan Museum of Art. Harris Brisbane Dick Fund, 1932. #32.35(124)

Anne Lloyd, Photo (2022) Detail of William Hogarth's Southwark Fair, 1733. Etching and engraving: 14 1/4 x 18 1/2 inches (36 x 47 cm). From The Works of William Hogarth, 1822. 

Anne Lloyd, Photo (2022) View of the Art Department of the Free Library of Philadelphia, Central Branch, showing the The Works of William Hogarth, 1822. 

Anne Lloyd, Photo (2022) Detail of William Hogarth's A Midnight Modern Conversation, 1733. Etching and engraving: 13 5/8 x 18 5/8 in. (34.6 x 47.3 cm )From The Works of William Hogarth, 1822.

Anne Lloyd, Photo (2022) William Hogarth's A Harlot's Progress, I, 1731-32. Etching and engraving: 12 3/8 x 15 1/8 inches (31.3 x 38.4 cm). From The Works of William Hogarth, 1822.

Anne Lloyd, Photo (2022) Detail of Act of Parliament copyright, at bottom of a Hogarth print. From The Works of William Hogarth, 1822.

William Hogarth, Marriage A-la-Mode: 2, The Tête à Tête, 1743. Oil on canvas: 27.5 x 35.7 inches (69.9 x 90.8 cm) National Gallery, London. #NG 114

Anne Lloyd, Photo (2022) Print version of Hogarth's Marriage A-la-Mode 2, 1745. Etched and engraved by Bernard Baron: 15 1/16 x 18 1/4 inches. From The Works of William Hogarth, 1822.

Anne Lloyd, Photo (2022) The print version of The Rake's Progress, 8, Bedlam, 1735. Etching and engraving: 12 1/16 x 16 1/8 in. (30.6 x 41 cm) From The Works of William Hogarth, 1822.

William Hogarth (British, 1697-1764) St. Paul's, Covent Garden, and part of the PiazzaMorning, 1738. Oil on canvas: 29 x 24 inches (737 x 610 mm) National Trust Collection, Upton House, Warwickshire. NT 446680. Image from Wikimedia Commons. 

Anne Lloyd, Photo (2022)The print version of Morning (detail), 1738. Engraving: 19 7/16 x 15 3/4  inches (49.3 x 40 cm.) From The Works of William Hogarth, 1822. From The Works of William Hogarth, 1822.

William Hogarth (British, 1697-1764) Sketch of a Scene in the Beggar's Opera, 1728-29. Black chalk with some white chalk on blue paper, some outlines pricked, splashed with oil paint: 37.3 x 49.2 cm (sheet of paper) Royal Collection Trust. #913487

William Hogarth (British, 1697-1764) The Beggar's Opera, version V, 1729. Oil on canvas: 23 1/4 x 30 inches (59.1 x 76.2 cm.) Yale Center for British Art.

Anne Lloyd, Photo (2022) William Blake (after W. Hogarth), The Beggar's Opera, Act III, 1790. Engraving: 17 15/16 x 23 1/16 in. (45.5 x 58.6 cm). From The Works of William Hogarth, 1822.

Anne Lloyd, Photo (2022) William Hogarth's The Enraged Musician, 1741. Etching and engraving: 14 3/16 x 14 3/16 in. (36 x 36 cm). From The Works of William Hogarth, 1822.