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The Divine Image

1. When do people pray to Mercy, pity, peace and Love?

Ans: people pray to Mercy, pity, peace and Love in their time of distress.

2. What do people return to the ‘virtues of delight’?

Ans: To the ‘virtues of delight’, people return their thankfulness.

3. Who is God for us?

Ans: For us, Mercy, pity, peace and Love are God for us.

4. Which of the virtues has a human face?

Ans: Pity is the virtue which has a human face.

5. Who is seen as God’s child and care?

Ans: Mercy, pity, peace and Love is seen as God’s child and care.

6. What do people do in distress?

Ans: According to the poet, people pray to abstract qualities of Mercy, pity, peace
and Love. These qualities are treated as both divine and human entities and pray to
these abstract qualities in times of pain and suffering.

7. What does the term ‘virtues of delight ’refer to?

Ans: The term ‘virtues of delight’ refer to the Mercy, pity, peace and Love which
provides respite when people are in pain and suffering. These personified figures
of Mercy, pity, peace, and Love are listed as the four “virtues of delight.” The
speaker states that all people pray to these in times of distress and thank them for
blessings because they represent “God, our father dear.”

8. Name the different human forms represented by ‘virtues of delight’?

Ans: The different human forms represented by the ‘virtues of delight’ are: Mercy
represents a human heart, pity represents a human face, Love represents the human
form divine and peace represents the human dress.

9. What kind of man prays to the ‘human form divine’?

Ans: According to the poet, Love represents the ‘human form divine and people of
every climate pray in their distress to the human form divine.

10. Where does God dwell?

Ans: God dwells where Merch, pity, peace and Love dwells too. Blake says God
dwells in the people in whom dwell the virtues of mercy, pity and love. The poet
still emphasises on Love, God is there too. God is with the person who exercise
these qualities and has special regard for this type of human.

11. What human form must all man love?

Ans. In the poem, ‘The Divine Image’ Blake presents the theme of ‘divinity’ or
God. God is, in fact, the being of all virtues such as mercy, pity, love and peace.
Blake’s concept of God leads us to think that God is not a piece of block or stone
but the essence of all virtues. A man who possess the divine virtues is on less than
God. The poet reminds us of out capability of being at the height of divinity or on
an equal footing with God. God, according to him, is not a dweller of heaven, he
dwells within our heart. When one lives up to the best that is inside him exercising
the inherent divine qualities, he becomes God.

The poet says that everyone must love the human form irrespective of their culture
of religion. Either an individual is a Heathen i. e., a person who does not believe in
Christianity and rather believes in paganism, or a Turk i.e., a person from Turkey,
a country in Middle East of a Jew i.e., the one who follows Judaism. Every man
must love the human form as God dwells within the human race. Hence, Blake is
basically trying to assert that all the human beings must love one another
irrespective of their nation, culture of religion. Blake has very beautifully tried to
assert that the entire human race must exists in a state of togetherness irrespective
of religious, cultural of national differences. Universal Fraternity will ultimately
lead to the propagation of peace, harmony and bliss.

12. How do the qualities of Mercy, pity, peace and Love embody both God and
man?

Ans: The poem “The Divine Image” by Blake is primarily centred on his concept
of God. According to Blake, God is the essence of divine virtues like Mercy, pity,
peace and Love. A human being who possesses these divine virtues is no less than
God. Through this poem, Blake has tried to remind the human beings Blake has
tried to assert that God dwells within the hearts of human beings. This means that
when human beings begin to exercise their divine virtues, then the human beings
tend to become equivalent to God. The poet begins the verse by staying the four
divine virtues, that is, “Mercy, pity peace and Love”. According to Blake, these
virtues and representative of God. The poet states that human beings pray to these
virtues in times of distress of discomfort. Human beings also pray to these virtues
in order to express their thankfulness for the blessings that are bestowed upon them
by God.

The poet then continues to say that the four divine virtues, that is, Mercy, pity,
peace and Love are possessed by God who is the father of the entire human race.
These divine virtues are also inherited by the human beings as they are the children
of God. Further, the poet tried to showcase the way in which the four divine virtues
and possessed by human beings. Mercy is found in the human heart, pity can be
witnessed in the human face, love can be seen in the ‘form’ of a human being and
peace can be seen in the garments or dress of human beings. Precisely, human
beings are facsimiles of God. Through the poem, the poet is trying to establish the
fact that since the four divine virtues of God are possessed by the human beings as
well, therefore, human beings are basically equivalent to God.

This means that all prayers to Mercy, Pity, Peace, and Love are directed not only
also to God but also to the “human form divine”, the poet is trying to establish the
fact that since the four divine virtues of God are possessed by the human beings as
well, therefore, human beings are basically equivalent to God. This means that all
prayers to Mercy Pity, Peace and Love are directed not only to God but also to the
“human form divine”, that is, to human beings.

13. What is the significance of the expression ‘In Heathen, Turk, or Jew’?

Ans: In the final stanza of the poem, “The Divine Image”, Blake explains how all
forms of humanity should be cherished. The lyrical voice mentions that “all must
love the human form; In heathen, Turk or Jew”. This is because all forms of
humanity are linked to divinity and, consequently, they are all important. Finally,
the lyrical voice finished the poem by saying that three of these virtues coexist
with God together: “Where Mercy, Love, and Pity dwell; There God is dwelling
too”. This highlights this idea of inseparability between God and man, presented in
the previous quatrains. Here, Blake is referring towards equality of all human
beings. As all the human forms seek the same virtues, everyone is same and equal.
It does not matter if one is heathen, Turk or Jew, all that matters is that one is
human.

Love is present everywhere and is equal for all races and forms of human beings.
So, the poet encourages us that we should also love everyone as loving each other
is same as loving ourselves. The poet still emphasises on Love, Mercy, and Pity,
and says that where these attributes are present, God is there too. God is with the
person who exercises these qualities and has special regard for this type of human.
The thing to notice in last stanza is that with Love, Mercy and Pity, poet does not
mention Peace this time. It can be for mocking the present human race, as there is
very little peace present among us and everyone, every state and race has hatred for
each other. It can also mean that if human beings take up the values of Love,
Mercy and Pity in their living, Peace will automatically manifest itself in the
human society.

14. Bring out the central idea of the poem ‘The Divine Image’ by William
Blake.

Ans: The central idea of the poem, “The Divine Image” as manifested by Blake is
the relationship between divinity and human. Blake presented four abstract
qualities; Mercy, Pity, Peace and Love as the epitome of both divine and human
entities. The relationship between Love, Mercy, Pity, Peace, equality and the
connection of a human being with its creator, God seems to e the central focus of
Blake in the poem. Blake has tried to give message of love and humanity through
this poem and have made readers imagine a world full of equality and peace. Blake
has also expressed the importance of turning towards God for every matter and
strengthening our relationship with him.

The poem’s speaker says that humanity was made in God’s own image, but that
doesn’t mean that the human shape physically resembles God. Rather, it means
that people embody God’s powerful goodness: his “Mercy, Pity, Peace, and Love”
are expressed on earth through people. And this connection between humanity and
God, the speaker insists, also connects human beings to each other: every person
expresses the goodness of God, and every living person is thus holy. All people,
whatever their background, are thus united by their shared divinity. To this
speaker, “Mercy, Pity, Peace, and Love” aren’t just attributes of God, they are
God, “our father dear” himself. And, at the exact same time, they’re “Man, [God’s]
child”; that is, all of these qualities are embodied by human beings. Mercy, for
instance, “has a human heart”: it’s through real, live human hearts that the divine
quality of mercy appears on earth. In other words, humanity expresses God.

Since God’s virtues appear on earth in human form, it follows that everyone carries
God with them, just by virtue of being a person. God’s “divine image” lives on
earth, the speaker argues, through “the human form divine.” When people “pray in
their distress” to God, they’re thus also praying to the goodness and kindness of
humanity. If God lives in the “human form,” the speaker proclaims, and then
people don’t just need to remember that they can seek and express God’s goodness
in themselves. They need to remember that God’s goodness lives in every person.
That truth cuts across false distinctions between religions and cultures: addressing
a predominantly Christian audience, this speaker reminds readers that God lives in
“heathen, Turk, or Jew,” not just in Christians. All people must love every single
“human form” for this very reason. Through “Mercy, Pity, Peace, and Love,” then,
God lives in every “human form” and unites all people.

15. How does the poem ‘The Divine Image’ by William Blake illustrate the
biblical adage “God created man in his own image”?

Ans: The personified figures of Mercy, Pity, Peace, and Love are presented as the
four “virtues of delight.” The speaker states that all people pray to these in times of
distress and thank them for blessings because they represent “God, our father
dear.” They are also, however, the characteristics of Man: Mercy is found in the
human heart, Pity in the human face; Peace is a garment that envelops humans, and
Love exists in the human “form” or body. Therefore, all prayers to Mercy, Pity,
Peace, and Love are directed not just to God but to “the human form divine,”
which all people must love and respect regardless of their religion or culture.

Throughout the poem, the speaker praises both God and man while asserting an
identity between the two. “The Divine Image” thus differs from most of the other
Songs of Innocence, which deal with the emotional power of conventional
Christian faith, and the innocent belief in a supreme, benevolent, and protective
God, rather than with the parallels between these transcendent realms and the
realm of man. The poem uses personification to dramatise Christ’s mediation
between God and Man. Beginning with abstract qualities viz., the four virtues of
Mercy, pity, peace, and Love, the poem makes these abstractions the object of
human prayer and piety. The second stanza explains this somewhat strange notion
by equating the virtues with God himself. But the idea is still slightly unorthodox,
suggesting as it does that we pray to these abstract virtues because they are God,
rather than praying to God because he these sympathetic qualities.
The poem seems to emphasise that Mercy, pity, peace, and Love are not God’s
characteristics but his substance and that they are precisely what we mean when we
speak of God. The speaker then claims that Mercy, pity peace, Love are also
equivalent to Man as it is in humans that these qualities find a kind of embodiment,
and they become recognizable because their features are basically human. Thus,
when we think of God, we are modelling him after these ideal human qualities.
And when people pray, regardless of who or where they are, to what God they
think they are praying, they actually worship “the human form divine”; what is
ideal, or most godly, in human beings.

The implication that God is a mental creation reflects Blake’s belief that “all
deities reside in the human breast.” The poem does not explicitly mention Christ,
but the four virtues that Blake assigns alternately to man and God are the ones
conventionally associated with Jesus. Because Christ was both God and man, he
becomes the vehicle for Blake’s mediation between the two. But the fact that he is
given an abstract rather than a human figuration underscores the elaborate
intellectual izat ion involved in Christian doctrine. Blake himself favours a more
direct identification between what is human and what is divine. Thus, the
companion poem in Songs of Experience, “the Human Abstract,”goes further
toward exposing the elaborate institutions of religion as mental confabulations that
obscure rather than honour the true identity of God and man.