In yesterday’s article, I looked at how William Blake’s late painted etching of The Ancient of Days isn’t what it seems, and tells a story unique to Blake’s personal mythology. This article looks an earlier work that until relatively recently was misidentified as a painting of Hecate.

According to Blake’s mythology, Enitharmon is partner, twin, and inspiration to Los, and mother of Orc. She is spiritual beauty, and her image here was most probably modelled on the artist’s wife Catherine. In The Night of Enitharmon’s Joy (c 1795), she establishes her Woman’s World, with a false religion of chastity and vengeance, which is Blake’s view of the 1800 year history of the ‘official’ Christian church.

As the moon to the sun of Los, she is accompanied by symbols of night, such as the owl and bat. She also plays the role of Eve, which may explain the head of a snake peering out towards her. The donkey eating thistles underlines Blake’s rejection of the ‘official’ church, and the two figures behind Enitharmon face in and bow their heads in guilt. The book on which Enitharmon’s left hand rests is Urizen’s ‘Book of brass’, in which his repressive laws are laid down.

If you didn’t know Blake’s mythology, identifying her as Hecate seems reasonable.

Stéphane Mallarmé’s drawing of a classical sculpture of Hecate, Greek Goddess of the Crossroads was engraved for his illustrated account of classical mythology published in 1880. This is her most conventional representation: fully triple-bodied, holding a key at the left, and torches to the left and right, with a symbol of the moon on her forehead.

Hecate has also been depicted more like Eve with a serpent, as seen in Francesco de’ Rossi’s fresco of her from 1543-45. He hints at her triple body with the heads on which she is standing, and she wears a coronet of the moon, her association with night, hence with the owl in Blake’s painting.

William-Adolphe Bouguereau flies his owls in support of a personification of the mythical Night (1883), as do others painting similar motifs. But the owl is also famously associated with Minerva.

Hendrik Goltzius shows a classical and fairly complete set of her attributes in his Minerva (as the Personification of Wisdom) from 1611: the owl, her distinctive helmet, here decorated with olive leaves, a spear, books, and great beauty.

Blake’s mythology has an elaborate and sometimes opaque genealogy. Los and his emanation Enitharmon have children, the first of whom is Orc. As Los is spiritual revolution, so Orc is revolution in the material world. Orc hates his father Los in an Oedipus complex of love for his mother Enitharmon. As shown in Los and Orc (c 1792–3) above, Los is driven to bind Orc to a rock on the top of Mount Atlas, using the chain of jealousy. Orc’s limbs then become rooted in the rock, pinning him there. This cannot prevent Orc’s imagination from raging, though, and permeating everything.

One of the fundamental concepts in Blake’s mythology is that of pairings: there are many elements with both male and female counterparts, the latter being termed emanations. These might take the generation of Eve from Adam as their prototype. Nowhere does Blake envisage a pantheon of gods, but stretches the Jewish and Christian concepts of a single God, going far beyond the Christian Trinity. These include expressions of God associated with particular eras, such as the vengeful God of the Old Testament, and those of particular interpretations that Blake deprecates.

William Blake wasn’t the only artist in Britain at the time who painted new stories. Henry Fuseli did too.

Fuseli’s painting of Percival Delivering Belisane from the Enchantment of Urma (1783) shows a narrative that the artist had invented for this painting. It appears to be one of a series, although only one other work has been identified as part of that, and that is only known from a print of 1782. He also preceded this series with a single painting of Ezzelin and Meduna (1779), referring to another unique narrative, which doesn’t appear to have any associated works.

Fuseli provides the viewer with a rich array of ‘Gothic’ narrative elements to form their own account of the story. There are visions of faces in the distance on the left, chains leading to an unseen figure apparently manacled into a bed at the right, Percival swinging a sword above his head, to strike the cloaked figure of Urma in the left foreground, and a beautiful young woman, presumably Belisane, embraced by Percival’s left arm, kneeling on the floor.

References

Blunt, A (1959) The Art of William Blake, Oxford UP.
Butlin, M (1981) The Paintings and Drawings of William Blake, 2 vols, Yale UP. ISBN 978 0 300 02550 7.
Damon, S Foster (2013) A Blake Dictionary, the Ideas and Symbols of William Blake, updated edn., Dartmouth College Press. ISBN 978 1 61168 443 8.
Vaughan, William (1999) William Blake, British Artists, Tate Publishing. ISBN 978 1 84976 190 1.