Honours English with Nusrat

Author name: nusratjahan

Local seo consultant

day4

Broad  question 

1. Comment on Blake’s criticism of contemporary English society with illustrations from Songs of Experience. ★★★ 2. Comment on Blake’s use of symbols in Songs of Innocence and Songs of Experience. ★★★ 3.Comment on Blake’s treatment of childhood with reference to the Songs of Innocence. ★★★ 4.Compare and contrast “The Chimney Sweeper” of Songs of Innocence and that of Songs of Experience. 1. Comment on Blake’s criticism of contemporary English society with illustrations from Songs of Experience. ★★★ William Blake is one of the most powerful and original poets in English literature. He was not only a poet but also a fearless social critic who raised his voice against the injustice, cruelty, and hypocrisy of eighteenth-century England. In his famous collection Songs of Experience (1794), Blake presents a world very different from the happy and innocent world of Songs of Innocence. Here, childhood is no longer joyful, religion loses its true meaning, and society becomes full of poverty, oppression, and suffering. Blake believed that England looked prosperous from the outside, but beneath that prosperity lay the painful lives of poor children, workers, and ordinary people. Through simple language, powerful symbols, and unforgettable images, he exposes the dark realities of his time. Therefore, Songs of Experience is not merely a collection of poems; it is a passionate protest against the social, political, and religious evils of contemporary English society. The Bard’s Call: Awakening a Sleeping Society The opening poem, “Introduction,” prepares readers for the themes that follow in the collection. Blake introduces the Bard, a wise and prophetic figure who can see the past, present, and future. The Bard calls upon humanity to wake up from its spiritual sleep and return to truth. He cries: “O Earth, O Earth, return!Arise from out the dewy grass.” In these lines, the Earth represents fallen humanity, while the “dewy grass” symbolizes spiritual ignorance and worldly attachment. Blake believes that people have become morally blind because they have forgotten love, compassion, and truth. Instead, they follow artificial rules and value wealth more than humanity. Through the Bard’s voice, Blake urges people to free themselves from corruption and recover their lost innocence. Thus, the poem serves as both a warning and a message of hope, suggesting that society can still change if people are willing to listen to the voice of truth. The Tyger: A Reflection on Violence and Human Nature Another important poem that reflects Blake’s view of society is “The Tyger.” At first glance, the poem seems to describe only a fierce animal, but the tiger actually represents the violent and destructive forces present in human society. Blake begins with the famous lines: “Tyger Tyger, burning bright,In the forests of the night.” The tiger’s frightening beauty fills the speaker with wonder. Blake repeatedly asks who could have created such a powerful creature. His most famous question, “Did he who made the Lamb make thee? Compares the tiger with the gentle Lamb, the symbol of innocence in Songs of Innocence. Through this contrast, Blake shows that the same world contains both goodness and violence, innocence and cruelty. He does not give a direct answer because he wants readers to think deeply about the mystery of creation. At the same time, the tiger also symbolizes the aggressive and destructive nature of contemporary society, where power often replaces kindness and violence destroys innocence. Nurse’s Song: The Loss of Childhood Happiness In “Nurse’s Song,” Blake criticizes the way adults destroy the natural happiness of children. This poem is very different from its counterpart in Songs of Innocence. There, the nurse happily watches the children play and encourages their freedom. In Songs of Experience, however, the nurse has become bitter and disappointed with life. She tells the children: “Your spring and your day are wasted in play,And your winter and night in disguise.” The words “spring” and “day” symbolize youth, hope, and happiness, while “winter” and “night” stand for old age, sadness, and disappointment. The nurse believes that childhood joy is meaningless because life eventually becomes painful. Blake uses her attitude to criticize adults who have lost their innocence and now try to take away the freedom of children. Instead of protecting childhood, society teaches fear, discipline, and unnecessary restrictions. Blake suggests that experience often makes people jealous of the happiness they once enjoyed, and this jealousy destroys the natural joy of the younger generation. London: A City Filled with Suffering and Oppression Among all the poems in Songs of Experience, “London” is perhaps Blake’s strongest criticism of contemporary English society. As the speaker walks through the streets of London, he notices signs of misery everywhere. He writes: “In every cry of every Man,In every Infant’s cry of fear.” The repetition of the word “every” emphasizes that suffering is universal. No one escapes pain—not men, women, or even innocent babies. Blake also introduces one of his most memorable expressions: “The mind-forg’d manacles.” These invisible chains symbolize the mental slavery created by oppressive laws, social customs, and false beliefs. According to Blake, people are not only physically oppressed but also psychologically imprisoned because they have accepted injustice as a normal part of life. The poem also attacks political and religious institutions. Blake refers to the suffering soldier, the “black’ning Church,” and finally the shocking image of the “Marriage hearse.” By combining the ideas of marriage and death, he shows that even love and family life have been destroyed by poverty, disease, and moral corruption. Through London, Blake paints a heartbreaking picture of a city where hope has almost disappeared. The Chimney Sweeper: A Powerful Protest against Child Exploitation Blake’s sympathy for poor children reaches its strongest expression in “The Chimney Sweeper.” The speaker is a little boy who has been forced to work as a chimney sweeper, one of the most dangerous jobs during the Industrial Revolution. Covered in black soot, the child represents thousands of innocent boys whose childhood was stolen by poverty and exploitation. When someone asks about his parents, he sadly replies: “They are both gone

day3

Short note -William Blake

1. Social evils in London ★★★ 2.Holy Thursday 3. Blake as a precursor of Romanticism★★★ 4.Contrast between The lamb and The Tiger.★★★ 5.Setting in the poem “London” 6.The lamb  1] Social Evils in London ★★★ William Blake’s London from Songs of Experience is one of the greatest poems of social protest in English literature. Through powerful images and symbols Blake exposes the social evils that had corrupted eighteenth century London. The poem presents the city as a place where poverty oppression injustice and moral decay have destroyed human happiness and freedom.The first social evil Blake attacks is the exploitation of the poor. As the speaker walks through the chartered streets he sees marks of weakness and marks of woe on every face. These images suggest that suffering has become a part of everyday life. The cries of the chimney sweepers reveal the misery of innocent children who are forced to work in dangerous conditions. At the same time the blackening Church represents religious hypocrisy because it ignores their pain and suffering.Blake also condemns political oppression and the cruelty of war. The image of the hapless soldier’s sigh running in blood down the Palace walls suggests that ordinary soldiers suffer and die while those in power remain safe and comfortable. The Palace becomes a symbol of injustice and the abuse of political authority.Another social evil appears in the figure of the youthful harlot. Her curse destroys the happiness of newborn children and brings suffering into married life. The powerful image Marriage hearse suggests that love purity and family life have been destroyed by poverty disease and moral corruption.Blake also introduces the idea of mind forged manacles. These invisible chains represent fear oppression poverty and hopelessness. They show that people are imprisoned not only by political and religious institutions but also by the social system that controls their lives and limits their freedom. Therefore London is a powerful criticism of a society damaged by poverty exploitation political tyranny religious hypocrisy and moral corruption. Through this poem Blake expresses his deep sympathy for the suffering people and calls for a society based on justice compassion and human freedom. āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āϕ⧇āϰ London āĻ•āĻŦāĻŋāϤāĻžāϟāĻŋ, āϝāĻž Songs of Experience āĻ—ā§āϰāĻ¨ā§āĻĨ⧇āϰ āĻ…āĻ¨ā§āϤāĻ°ā§āϭ⧁āĻ•ā§āϤ, āχāĻ‚āϰ⧇āϜāĻŋ āϏāĻžāĻšāĻŋāĻ¤ā§āϝ⧇āϰ āĻ…āĻ¨ā§āϝāϤāĻŽ āĻļāĻ•ā§āϤāĻŋāĻļāĻžāϞ⧀ āϏāĻžāĻŽāĻžāϜāĻŋāĻ• āĻĒā§āϰāϤāĻŋāĻŦāĻžāĻĻāĻŽā§‚āϞāĻ• āĻ•āĻŦāĻŋāϤāĻžāĨ¤ āĻļāĻ•ā§āϤāĻŋāĻļāĻžāϞ⧀ āϚāĻŋāĻ¤ā§āϰāĻ•āĻ˛ā§āĻĒ āĻ“ āĻĒā§āϰāϤ⧀āϕ⧇āϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻŦā§āϞ⧇āĻ• āĻ…āĻˇā§āϟāĻžāĻĻāĻļ āĻļāϤāϕ⧇āϰ āϞāĻ¨ā§āĻĄāύ⧇āϰ āĻŦāĻŋāĻ­āĻŋāĻ¨ā§āύ āϏāĻžāĻŽāĻžāϜāĻŋāĻ• āĻ…āύāĻžāϚāĻžāϰ āĻ“ āĻ…āĻŦāĻ•ā§āώāϝāĻŧ āϤ⧁āϞ⧇ āϧāϰ⧇āϛ⧇āύāĨ¤ āĻ•āĻŦāĻŋāϤāĻžāϝāĻŧ āϞāĻ¨ā§āĻĄāύāϕ⧇ āĻāĻŽāύ āĻāĻ•āϟāĻŋ āĻļāĻšāϰ āĻšāĻŋāϏ⧇āĻŦ⧇ āĻĻ⧇āĻ–āĻžāύ⧋ āĻšāϝāĻŧ⧇āϛ⧇ āϝ⧇āĻ–āĻžāύ⧇ āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ, āĻļā§‹āώāĻŖ, āĻ…āĻŦāĻŋāϚāĻžāϰ āĻāĻŦāĻ‚ āύ⧈āϤāĻŋāĻ• āĻ…āĻŦāĻ•ā§āώāϝāĻŧ āĻŽāĻžāύ⧁āώ⧇āϰ āϏ⧁āĻ– āĻ“ āĻ¸ā§āĻŦāĻžāϧ⧀āύāϤāĻžāϕ⧇ āĻ§ā§āĻŦāĻ‚āϏ āĻ•āϰ⧇ āĻĻāĻŋāϝāĻŧ⧇āϛ⧇āĨ¤āĻĒā§āϰāĻĨāĻŽā§‡āχ āĻŦā§āϞ⧇āĻ• āĻĻāϰāĻŋāĻĻā§āϰ āĻŽāĻžāύ⧁āώ⧇āϰ āĻļā§‹āώāϪ⧇āϰ āĻŦāĻŋāϰ⧁āĻĻā§āϧ⧇ āĻĒā§āϰāϤāĻŋāĻŦāĻžāĻĻ āĻ•āϰ⧇āύāĨ¤ āĻŦāĻ•ā§āϤāĻž āϝāĻ–āύ āϞāĻ¨ā§āĻĄāύ⧇āϰ āύāĻŋāϝāĻŧāĻ¨ā§āĻ¤ā§āϰāĻŋāϤ āĻŦāĻž chartered āϰāĻžāĻ¸ā§āϤāĻžāϝāĻŧ āĻšāĻžāρāĻŸā§‡āύ, āϤāĻ–āύ āϤāĻŋāύāĻŋ āĻŽāĻžāύ⧁āώ⧇āϰ āĻŽā§āϖ⧇ āĻĻ⧁āĻ°ā§āĻŦāϞāϤāĻž āĻ“ āĻĻ⧁āσāϖ⧇āϰ āϚāĻŋāĻšā§āύ āĻĻ⧇āĻ–āϤ⧇ āĻĒāĻžāύāĨ¤ āĻāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻŦā§‹āĻāĻžāύ⧋ āĻšāϝāĻŧ⧇āϛ⧇ āϝ⧇ āĻŽāĻžāύ⧁āώ⧇āϰ āĻœā§€āĻŦāύ⧇ āĻ•āĻˇā§āϟ āϝ⧇āύ āĻ¸ā§āĻŦāĻžāĻ­āĻžāĻŦāĻŋāĻ• āĻŦāĻžāĻ¸ā§āϤāĻŦāϤāĻžāϝāĻŧ āĻĒāϰāĻŋāĻŖāϤ āĻšāϝāĻŧ⧇āϛ⧇āĨ¤ āϚāĻŋāĻŽāύāĻŋ āĻĒāϰāĻŋāĻˇā§āĻ•āĻžāϰ āĻ•āϰāĻž āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻ•āĻžāĻ¨ā§āύāĻž āύāĻŋāĻˇā§āϠ⧁āϰ āĻļāĻŋāĻļ⧁āĻļā§āϰāĻŽā§‡āϰ āĻ•āϰ⧁āĻŖ āϚāĻŋāĻ¤ā§āϰ āϤ⧁āϞ⧇ āϧāϰ⧇āĨ¤ āĻ…āĻ¨ā§āϝāĻĻāĻŋāϕ⧇ āĻ•āĻžāϞ⧋ āĻšāϝāĻŧ⧇ āϝāĻžāĻ“āϝāĻŧāĻž āĻ—āĻŋāĻ°ā§āϜāĻž āϧāĻ°ā§āĻŽā§€āϝāĻŧ āĻ­āĻŖā§āĻĄāĻžāĻŽāĻŋāϰ āĻĒā§āϰāϤ⧀āĻ•, āĻ•āĻžāϰāĻŖ āĻ—āĻŋāĻ°ā§āϜāĻž āĻāϏāĻŦ āĻ…āϏāĻšāĻžāϝāĻŧ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻ•āĻˇā§āĻŸā§‡āϰ āĻĒā§āϰāϤāĻŋ āϕ⧋āύ⧋ āϏāĻšāĻžāύ⧁āĻ­ā§‚āϤāĻŋ āĻĻ⧇āĻ–āĻžāϝāĻŧ āύāĻžāĨ¤āĻŦā§āϞ⧇āĻ• āϰāĻžāϜāύ⧈āϤāĻŋāĻ• āύāĻŋāĻĒā§€āĻĄāĻŧāύ āĻāĻŦāĻ‚ āϝ⧁āĻĻā§āϧ⧇āϰ āύāĻŋāĻˇā§āϠ⧁āϰāϤāĻžāϰāĻ“ āĻ•āĻ ā§‹āϰ āϏāĻŽāĻžāϞ⧋āϚāύāĻž āĻ•āϰ⧇āϛ⧇āύāĨ¤ āĻ…āϏāĻšāĻžāϝāĻŧ āϏ⧈āύāĻŋāϕ⧇āϰ āĻĻā§€āĻ°ā§āϘāĻļā§āĻŦāĻžāϏ āĻĒā§āϰāĻžāϏāĻžāĻĻ⧇āϰ āĻĻ⧇āϝāĻŧāĻžāϞ⧇ āϰāĻ•ā§āϤ⧇āϰ āĻĻāĻžāĻ— āĻšāϝāĻŧ⧇ āĻŦāϝāĻŧ⧇ āϝāĻžāĻ“āϝāĻŧāĻžāϰ āϚāĻŋāĻ¤ā§āϰāϟāĻŋ āĻŦā§‹āĻāĻžāϝāĻŧ āϝ⧇ āϏāĻžāϧāĻžāϰāĻŖ āϏ⧈āύāĻŋāϕ⧇āϰāĻž āϝ⧁āĻĻā§āϧ⧇āϰ āĻ•āĻˇā§āϟ āĻ“ āĻŽā§ƒāĻ¤ā§āϝ⧁āϰ āĻļāĻŋāĻ•āĻžāϰ āĻšāϝāĻŧ, āĻ…āĻĨāϚ āĻ•ā§āώāĻŽāϤāĻžāĻŦāĻžāύ āĻļāĻžāϏāϕ⧇āϰāĻž āύāĻŋāϰāĻžāĻĒāĻĻ āĻ“ āĻ¸ā§āĻŦāĻžāĻšā§āĻ›āĻ¨ā§āĻĻā§āϝ⧇ āĻĨāĻžāϕ⧇āĨ¤ āĻāĻ–āĻžāύ⧇ āĻĒā§āϰāĻžāϏāĻžāĻĻ āϰāĻžāϜāύ⧈āϤāĻŋāĻ• āĻ…āĻŦāĻŋāϚāĻžāϰ āĻāĻŦāĻ‚ āĻ•ā§āώāĻŽāϤāĻžāϰ āĻ…āĻĒāĻŦā§āϝāĻŦāĻšāĻžāϰ⧇āϰ āĻĒā§āϰāϤ⧀āĻ•āĨ¤āφāϰ⧇āĻ•āϟāĻŋ āϏāĻžāĻŽāĻžāϜāĻŋāĻ• āĻ…āύāĻžāϚāĻžāϰ āĻĻ⧇āĻ–āĻž āϝāĻžāϝāĻŧ āϤāϰ⧁āĻŖ āĻĒāϤāĻŋāϤāĻžāϰ āϚāϰāĻŋāĻ¤ā§āϰ⧇āĨ¤ āϤāĻžāϰ āĻ…āĻ­āĻŋāĻļāĻžāĻĒ āύāĻŦāϜāĻžāϤāĻ• āĻļāĻŋāĻļ⧁āϰ āϏ⧁āĻ– āύāĻˇā§āϟ āĻ•āϰ⧇ āĻāĻŦāĻ‚ āĻĻāĻžāĻŽā§āĻĒāĻ¤ā§āϝ āĻœā§€āĻŦāύ⧇ āĻĻ⧁āσāĻ– āĻ“ āĻ…āĻļāĻžāĻ¨ā§āϤāĻŋ āύāĻŋāϝāĻŧ⧇ āφāϏ⧇āĨ¤ Marriage hearse āĻŦāĻž “āĻŦāĻŋāĻŦāĻžāĻšā§‡āϰ āĻļāĻŦāĻŦāĻžāĻšā§€ āĻ—āĻžāĻĄāĻŧāĻŋ” āϚāĻŋāĻ¤ā§āϰāĻ•āĻ˛ā§āĻĒāϟāĻŋ āĻŦā§‹āĻāĻžāϝāĻŧ āϝ⧇ āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ, āϰ⧋āĻ— āĻāĻŦāĻ‚ āύ⧈āϤāĻŋāĻ• āĻ…āĻŦāĻ•ā§āώāϝāĻŧ⧇āϰ āĻ•āĻžāϰāϪ⧇ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž, āĻĒāĻŦāĻŋāĻ¤ā§āϰāϤāĻž āĻāĻŦāĻ‚ āĻĒāĻžāϰāĻŋāĻŦāĻžāϰāĻŋāĻ• āĻœā§€āĻŦāύ āĻ§ā§āĻŦāĻ‚āϏ āĻšāϝāĻŧ⧇ āϗ⧇āϛ⧇āĨ¤āĻŦā§āϞ⧇āĻ• mind forged manacles āĻŦāĻž “āĻŽāύ⧇āϰ āϤ⧈āϰāĻŋ āĻļāĻŋāĻ•āϞ” āϧāĻžāϰāĻŖāĻžāϟāĻŋāĻ“ āĻŦā§āϝāĻŦāĻšāĻžāϰ āĻ•āϰ⧇āϛ⧇āύāĨ¤ āĻāχ āĻ…āĻĻ⧃āĻļā§āϝ āĻļāĻŋāĻ•āϞ āĻ­āϝāĻŧ, āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ, āύāĻŋāĻĒā§€āĻĄāĻŧāύ āĻāĻŦāĻ‚ āĻšāϤāĻžāĻļāĻžāϰ āĻĒā§āϰāϤ⧀āĻ•āĨ¤ āĻāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āϤāĻŋāύāĻŋ āĻĻ⧇āĻ–āĻŋāϝāĻŧ⧇āϛ⧇āύ āϝ⧇ āĻŽāĻžāύ⧁āώ āĻļ⧁āϧ⧁ āϰāĻžāϜāύ⧈āϤāĻŋāĻ• āĻ“ āϧāĻ°ā§āĻŽā§€āϝāĻŧ āĻĒā§āϰāϤāĻŋāĻˇā§āĻ āĻžāύ⧇āϰ āĻĻā§āĻŦāĻžāϰāĻž āύāϝāĻŧ, āĻŦāϰāĻ‚ āĻāĻŽāύ āĻāĻ•āϟāĻŋ āϏāĻžāĻŽāĻžāϜāĻŋāĻ• āĻŦā§āϝāĻŦāĻ¸ā§āĻĨāĻžāϰ āĻĻā§āĻŦāĻžāϰāĻžāĻ“ āĻŦāĻ¨ā§āĻĻāĻŋ, āϝāĻž āϤāĻžāĻĻ⧇āϰ āĻ¸ā§āĻŦāĻžāϧ⧀āύāϤāĻž āϏ⧀āĻŽāĻžāĻŦāĻĻā§āϧ āĻ•āϰ⧇āĨ¤ āϏāĻŦāĻļ⧇āώ⧇ āĻŦāϞāĻž āϝāĻžāϝāĻŧ, London āĻāĻŽāύ āĻāĻ•āϟāĻŋ āĻļāĻ•ā§āϤāĻŋāĻļāĻžāϞ⧀ āĻ•āĻŦāĻŋāϤāĻž āϝāĻž āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ, āĻļā§‹āώāĻŖ, āϰāĻžāϜāύ⧈āϤāĻŋāĻ• āĻ…āĻ¤ā§āϝāĻžāϚāĻžāϰ, āϧāĻ°ā§āĻŽā§€āϝāĻŧ āĻ­āĻŖā§āĻĄāĻžāĻŽāĻŋ āĻāĻŦāĻ‚ āύ⧈āϤāĻŋāĻ• āĻ…āĻŦāĻ•ā§āώāϝāĻŧ⧇ āφāĻ•ā§āϰāĻžāĻ¨ā§āϤ āϏāĻŽāĻžāĻœā§‡āϰ āĻ•āĻ ā§‹āϰ āϏāĻŽāĻžāϞ⧋āϚāύāĻž āĻ•āϰ⧇āĨ¤ āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻŦā§āϞ⧇āĻ• āύāĻŋāĻĒā§€āĻĄāĻŧāĻŋāϤ āĻŽāĻžāύ⧁āώ⧇āϰ āĻĒā§āϰāϤāĻŋ āĻ—āĻ­ā§€āϰ āϏāĻšāĻžāύ⧁āĻ­ā§‚āϤāĻŋ āĻĒā§āϰāĻ•āĻžāĻļ āĻ•āϰ⧇āϛ⧇āύ āĻāĻŦāĻ‚ āĻ¨ā§āϝāĻžāϝāĻŧāĻŦāĻŋāϚāĻžāϰ, āĻŽāĻžāύāĻŦāϤāĻž āĻ“ āĻ¸ā§āĻŦāĻžāϧ⧀āύāϤāĻžāϰ āĻ­āĻŋāĻ¤ā§āϤāĻŋāϤ⧇ āĻāĻ•āϟāĻŋ āωāĻ¨ā§āύāϤ āϏāĻŽāĻžāĻœā§‡āϰ āφāĻšā§āĻŦāĻžāύ āϜāĻžāύāĻŋāϝāĻŧ⧇āϛ⧇āύāĨ¤ 2] Holy Thursday Holy Thursday refers to the annual church service held for the children of charity schools in England on Ascension Day. This day celebrates Christ’s ascension into heaven forty days after His Resurrection. From 1704 to 1877 thousands of poor children from charity schools in London joined this ceremony. As their number increased the service was moved to St. Paul’s Cathedral in 1782.William Blake’s Holy Thursday from Songs of Innocence presents this ceremony as a grand and beautiful event while also conveying a deeper social message. The poem describes thousands of poor and orphaned children walking in orderly rows to St. Paul’s Cathedral. They wear bright clothes of red blue and green and are led by aged beadles carrying white wands. Blake compares their graceful movement to the gentle flow of the River Thames.Blake calls the children the flowers of London town to highlight their innocence beauty and purity. Inside the cathedral they sing hymns with one united voice. Their song is compared to a mighty wind and harmonious thunderings to show its power purity and spiritual greatness. Blake suggests that the children’s innocent voices are more pleasing to God than the formal rituals of the Church.The children are also described as multitudes of lambs. The lamb is a symbol of innocence purity and Jesus Christ the Lamb of God. Through this image Blake presents the children as holy innocent and spiritually close to God despite their poverty.The poem ends with the warning Then cherish pity lest you drive an angel from your door. Blake reminds society to show real compassion for poor and helpless children. Although the ceremony appears joyful and magnificent the children continue to suffer from poverty and neglect in their everyday lives. Hence ,Holy Thursday is not only a celebration of childhood innocence but also a gentle criticism of a society that honors poor children in church while failing to care for them outside it. Through this contrast Blake calls for true kindness compassion and social responsibility. Holy Thursday āĻšāϞ⧋ āχāĻ‚āĻ˛ā§āϝāĻžāĻ¨ā§āĻĄā§‡āϰ āĻĻāĻžāϤāĻŦā§āϝ āĻŦāĻŋāĻĻā§āϝāĻžāϞāϝāĻŧ⧇āϰ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āϜāĻ¨ā§āϝ āĻĒā§āϰāϤāĻŋ āĻŦāĻ›āϰ

day2

William Blake

Explanation 1]  And I write my happy songs Every child may joy to hear. (Introduction to Songs Of Innocence) 2.”The mind-forged manacles I hear.” (London)★★★ 3. What immortal hand or eye Could frame they fearful symmetry? (The Tyger)★★★ 4. The little ones leaped and shouted and laughted And all the hills echoed(The Nurses Song) ★★★  5-  And because I am happy and dance and sing. They think they have done me no injury. And are gone to praise God and his Priest and King. Who make up a heaven of our misery.★★★ 6]  â€œHe is meek, and He is mild; /He became a little child. /I a child, and thou a lamb, /We are called by His name.”  ★★★ 1]  And I write my happy songs,Every child may joy to hear. (Introduction to Songs Of Innocence) These lines are taken from William Blake’s “Introduction” to Songs of Innocence. They conclude the poem and reveal Blake’s artistic purpose. Inspired by a heavenly vision, the poet writes songs that celebrate innocence, joy, and divine love, so that every child may share in their happiness. At the beginning of the poem, the speaker is joyfully playing his pipe while wandering through the peaceful valleys. He then sees a child sitting upon a cloud, who asks him to play a song about the Lamb, a symbol of innocence and Jesus Christ. The child is deeply moved by the music and finally asks the piper to write the songs in a book so that everyone may read them. Obeying this divine command, the poet fashions a pen from a hollow reed and records his songs for future generations.The line “And I write my happy songs” signifies Blake’s transformation from a musician into a poet. His songs are “happy” because they express the innocence of childhood, the beauty of nature, and the boundless love of God. For Blake, poetry is not merely a form of artistic expression; it is a sacred responsibility through which eternal truths are communicated in a simple and delightful manner.The line “Every child may joy to hear” reflects Blake’s desire to make his poetry accessible to all children. He deliberately employs clear language, musical rhythm, and vivid imagery so that young readers can appreciate the poems with ease. At the same time, the simplicity of the verse conceals profound spiritual meanings, enabling adult readers to rediscover the lost innocence of childhood. These concluding lines summarize the central vision of Songs of Innocence. Blake believes that imagination, innocence, and faith are precious gifts that should be preserved through poetry. By writing these joyful songs, he seeks to inspire purity, compassion, and hope in every human heart. āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āϕ⧇āϰ Songs of Innocence āĻ—ā§āϰāĻ¨ā§āĻĨ⧇āϰ Introduction āĻ•āĻŦāĻŋāϤāĻžāϰ āĻļ⧇āώ⧇āϰ āĻāχ āϞāĻžāχāύāϗ⧁āϞ⧋ āϤāĻžāρāϰ āĻļāĻŋāĻ˛ā§āĻĒā§€āϏāĻ¤ā§āϤāĻžāϰ āĻŽā§‚āϞ āωāĻĻā§āĻĻ⧇āĻļā§āϝ āĻĒā§āϰāĻ•āĻžāĻļ āĻ•āϰ⧇āĨ¤ āĻ¸ā§āĻŦāĻ°ā§āĻ—ā§€āϝāĻŧ āĻāĻ• āĻĻāĻ°ā§āĻļāύ⧇āϰ āĻ…āύ⧁āĻĒā§āϰ⧇āϰāĻŖāĻžāϝāĻŧ āϤāĻŋāύāĻŋ āĻāĻŽāύ āĻ•āĻŋāϛ⧁ āĻ—āĻžāύ āϰāϚāύāĻž āĻ•āϰ⧇āύ āϝāĻž āύāĻŋāĻˇā§āĻĒāĻžāĻĒ āĻļ⧈āĻļāĻŦ, āφāύāĻ¨ā§āĻĻ āĻāĻŦāĻ‚ āψāĻļā§āĻŦāϰ⧇āϰ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻžāϰ āĻ•āĻĨāĻž āĻŦāϞ⧇āĨ¤ āϤāĻžāρāϰ āχāĻšā§āĻ›āĻž āĻ›āĻŋāϞ āĻĒ⧃āĻĨāĻŋāĻŦā§€āϰ āĻĒā§āϰāϤāĻŋāϟāĻŋ āĻļāĻŋāĻļ⧁ āϝ⧇āύ āĻāχ āĻ—āĻžāύ āĻļ⧁āύ⧇ āφāύāĻ¨ā§āĻĻ āĻĒāĻžāϝāĻŧāĨ¤āĻ•āĻŦāĻŋāϤāĻžāϰ āĻļ⧁āϰ⧁āϤ⧇ āĻŦāĻ•ā§āϤāĻžāϕ⧇ āĻĻ⧇āĻ–āĻž āϝāĻžāϝāĻŧ āĻļāĻžāĻ¨ā§āϤ āωāĻĒāĻ¤ā§āϝāĻ•āĻžāϝāĻŧ āϘ⧁āϰ⧇ āĻŦ⧇āĻĄāĻŧāĻžāϤ⧇ āĻŦ⧇āĻĄāĻŧāĻžāϤ⧇ āφāύāĻ¨ā§āĻĻ⧇āϰ āϏāĻ™ā§āϗ⧇ āĻŦāĻžāρāĻļāĻŋ āĻŦāĻžāϜāĻžāϤ⧇āĨ¤ āĻšāĻ āĻžā§Ž āϤāĻŋāύāĻŋ āĻŽā§‡āĻ˜ā§‡āϰ āĻ“āĻĒāϰ āĻŦāϏ⧇ āĻĨāĻžāĻ•āĻž āĻāĻ• āĻļāĻŋāĻļ⧁āϕ⧇ āĻĻ⧇āĻ–āϤ⧇ āĻĒāĻžāύāĨ¤ āĻļāĻŋāĻļ⧁āϟāĻŋ āϤāĻžāρāϕ⧇ āĻŽā§‡āώāĻļāĻžāĻŦāĻ• āύāĻŋāϝāĻŧ⧇ āĻāĻ•āϟāĻŋ āĻ—āĻžāύ āĻŦāĻžāϜāĻžāϤ⧇ āĻŦāϞ⧇āĨ¤ āĻāĻ–āĻžāύ⧇ āĻŽā§‡āώāĻļāĻžāĻŦāĻ• āύāĻŋāĻˇā§āĻĒāĻžāĻĒāϤāĻž āĻāĻŦāĻ‚ āϝāĻŋāĻļ⧁ āĻ–ā§āϰāĻŋāĻ¸ā§āĻŸā§‡āϰ āĻĒā§āϰāϤ⧀āĻ•āĨ¤ āĻ—āĻžāύ āĻļ⧁āύ⧇ āĻļāĻŋāĻļ⧁āϟāĻŋ āϖ⧁āĻŦ āφāĻŦ⧇āĻ—āĻžāĻĒā§āϞ⧁āϤ āĻšāϝāĻŧ āĻāĻŦāĻ‚ āĻļ⧇āώ⧇ āĻ…āύ⧁āϰ⧋āϧ āĻ•āϰ⧇ āϝ⧇āύ āϤāĻŋāύāĻŋ āĻāχ āĻ—āĻžāύāϗ⧁āϞ⧋ āĻāĻ•āϟāĻŋ āĻŦāχāϝāĻŧ⧇ āϞāĻŋāϖ⧇ āϰāĻžāϖ⧇āύāĨ¤ āĻļāĻŋāĻļ⧁āϟāĻŋāϰ āĻāχ āύāĻŋāĻ°ā§āĻĻ⧇āĻļ āĻŽā§‡āύ⧇ āĻ•āĻŦāĻŋ āĻāĻ•āϟāĻŋ āĻĢāĻžāρāĻĒāĻž āύāϞāĻ–āĻžāĻ—āĻĄāĻŧāĻž āĻĻāĻŋāϝāĻŧ⧇ āĻ•āϞāĻŽ āϤ⧈āϰāĻŋ āĻ•āϰ⧇āύ āĻāĻŦāĻ‚ āĻ­āĻŦāĻŋāĻˇā§āĻ¯ā§Ž āĻĒā§āϰāϜāĻ¨ā§āĻŽā§‡āϰ āϜāĻ¨ā§āϝ āϤāĻžāρāϰ āĻ—āĻžāύāϗ⧁āϞ⧋ āϞāĻŋāϖ⧇ āϰāĻžāϖ⧇āύāĨ¤And I write my happy songs āϞāĻžāχāύāϟāĻŋ āĻĻ⧇āĻ–āĻžāϝāĻŧ āϝ⧇ āĻŦā§āϞ⧇āĻ• āĻāĻ•āϜāύ āĻŦāĻžāρāĻļāĻŋāĻŦāĻžāĻĻāĻ• āĻĨ⧇āϕ⧇ āĻāĻ•āϜāύ āĻ•āĻŦāĻŋāϤ⧇ āĻĒāϰāĻŋāĻŖāϤ āĻšāύāĨ¤ āϤāĻžāρāϰ āĻ—āĻžāύāϗ⧁āϞ⧋ āϏ⧁āϖ⧇āϰ āĻ—āĻžāύ āĻ•āĻžāϰāĻŖ āĻāϗ⧁āϞ⧋ āĻļ⧈āĻļāĻŦ⧇āϰ āύāĻŋāĻˇā§āĻĒāĻžāĻĒāϤāĻž, āĻĒā§āϰāĻ•ā§ƒāϤāĻŋāϰ āϏ⧌āĻ¨ā§āĻĻāĻ°ā§āϝ āĻāĻŦāĻ‚ āψāĻļā§āĻŦāϰ⧇āϰ āϏ⧀āĻŽāĻžāĻšā§€āύ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻžāϰ āĻ•āĻĨāĻž āĻŦāϞ⧇āĨ¤ āĻŦā§āϞ⧇āϕ⧇āϰ āĻ•āĻžāϛ⧇ āĻ•āĻŦāĻŋāϤāĻž āĻļ⧁āϧ⧁ āĻļāĻŋāĻ˛ā§āĻĒ āύāϝāĻŧāĨ¤ āĻāϟāĻŋ āĻāĻ•āϟāĻŋ āĻĒāĻŦāĻŋāĻ¤ā§āϰ āĻĻāĻžāϝāĻŧāĻŋāĻ¤ā§āĻŦ āϝāĻžāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āϤāĻŋāύāĻŋ āϏāĻšāϜ āĻ­āĻžāώāĻžāϝāĻŧ āϚāĻŋāϰāĻ¨ā§āϤāύ āϏāĻ¤ā§āϝ āĻŽāĻžāύ⧁āώ⧇āϰ āĻ•āĻžāϛ⧇ āĻĒ⧌āρāϛ⧇ āĻĻāĻŋāϤ⧇ āϚāĻžāύāĨ¤Every child may joy to hear āϞāĻžāχāύāϟāĻŋ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻĒā§āϰāϤāĻŋ āĻŦā§āϞ⧇āϕ⧇āϰ āĻ—āĻ­ā§€āϰ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž āĻĒā§āϰāĻ•āĻžāĻļ āĻ•āϰ⧇āĨ¤ āϤāĻŋāύāĻŋ āĻāĻŽāύ āϏāĻšāϜ āĻ­āĻžāώāĻž, āϏ⧁āϰ⧇āϞāĻž āĻ›āĻ¨ā§āĻĻ āĻāĻŦāĻ‚ āϏ⧁āĻ¨ā§āĻĻāϰ āϚāĻŋāĻ¤ā§āϰāĻ•āĻ˛ā§āĻĒ āĻŦā§āϝāĻŦāĻšāĻžāϰ āĻ•āϰ⧇āϛ⧇āύ āϝāĻžāϤ⧇ āĻļāĻŋāĻļ⧁āϰāĻž āϏāĻšāĻœā§‡āχ āϤāĻžāρāϰ āĻ•āĻŦāĻŋāϤāĻž āĻŦ⧁āĻāϤ⧇ āĻāĻŦāĻ‚ āωāĻĒāĻ­ā§‹āĻ— āĻ•āϰāϤ⧇ āĻĒāĻžāϰ⧇āĨ¤ āĻāĻ•āχ āϏāĻ™ā§āϗ⧇ āĻāχ āϏāϰāϞ āĻ­āĻžāώāĻžāϰ āϭ⧇āϤāϰ⧇ āĻ—āĻ­ā§€āϰ āφāĻ§ā§āϝāĻžāĻ¤ā§āĻŽāĻŋāĻ• āĻ…āĻ°ā§āĻĨ āϞ⧁āĻ•āĻŋāϝāĻŧ⧇ āφāϛ⧇ āϝāĻž āĻŦāĻĄāĻŧāĻĻ⧇āϰāĻ“ āϤāĻžāĻĻ⧇āϰ āĻšāĻžāϰāĻŋāϝāĻŧ⧇ āϝāĻžāĻ“āϝāĻŧāĻž āĻļ⧈āĻļāĻŦ⧇āϰ āύāĻŋāĻˇā§āĻĒāĻžāĻĒāϤāĻžāϰ āĻ•āĻĨāĻž āĻŽāύ⧇ āĻ•āϰāĻŋāϝāĻŧ⧇ āĻĻ⧇āϝāĻŧāĨ¤ āĻāχ āĻļ⧇āώ⧇āϰ āϞāĻžāχāύāϗ⧁āϞ⧋ Songs of Innocence āĻ—ā§āϰāĻ¨ā§āĻĨ⧇āϰ āĻŽā§‚āϞ āĻ­āĻžāĻŦāϕ⧇ āϤ⧁āϞ⧇ āϧāϰ⧇āĨ¤ āĻŦā§āϞ⧇āĻ• āĻŦāĻŋāĻļā§āĻŦāĻžāϏ āĻ•āϰ⧇āύ āĻ•āĻ˛ā§āĻĒāύāĻžāĻļāĻ•ā§āϤāĻŋ, āύāĻŋāĻˇā§āĻĒāĻžāĻĒāϤāĻž āĻāĻŦāĻ‚ āψāĻļā§āĻŦāϰ⧇āϰ āĻĒā§āϰāϤāĻŋ āĻŦāĻŋāĻļā§āĻŦāĻžāϏ āĻŽāĻžāύ⧁āώ⧇āϰ āĻœā§€āĻŦāύ⧇āϰ āϏāĻŦāĻšā§‡āϝāĻŧ⧇ āĻŽā§‚āĻ˛ā§āϝāĻŦāĻžāύ āϏāĻŽā§āĻĒāĻĻāĨ¤ āϤāĻžāχ āϤāĻŋāύāĻŋ āϤāĻžāρāϰ āφāύāĻ¨ā§āĻĻāĻŽāϝāĻŧ āĻ—āĻžāύāϗ⧁āϞ⧋āϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻŽāĻžāύ⧁āώ⧇āϰ āĻšā§ƒāĻĻāϝāĻŧ⧇ āĻĒāĻŦāĻŋāĻ¤ā§āϰāϤāĻž, āϏāĻšāĻŽāĻ°ā§āĻŽāĻŋāϤāĻž āĻāĻŦāĻ‚ āφāĻļāĻžāϰ āφāϞ⧋ āϜāĻžāĻ—āĻŋāϝāĻŧ⧇ āϤ⧁āϞāϤ⧇ āĻšā§‡āϝāĻŧ⧇āϛ⧇āύāĨ¤ 2.”The mind-forged manacles I hear.” (London)★★★ This line is taken from William Blake’s famous poem “London”, published in Songs of Experience . It is one of the most powerful and memorable lines in the poem because it expresses Blake’s central idea about human suffering and oppression. The phrase “mind-forged manacles” is a powerful metaphor. A “manacle” is a chain or shackle used to imprison a person. By using the words “mind-forged,” Blake suggests that these chains are not made of iron but are created in the human mind. They represent fear, ignorance, prejudice, hopelessness, and the false beliefs that keep people mentally and spiritually enslaved. At the same time, they also symbolize the oppressive laws, customs, and social institutions that control people’s lives until they accept their suffering as natural.The speaker says that he “hears” these invisible chains in the cries, voices, and sorrows of the people of London. This means that wherever he goes, he recognizes the signs of mental and social imprisonment. People are not only victims of poverty and injustice but have also become trapped by their own acceptance of oppression. They no longer believe that freedom or change is possible.Through this striking metaphor, Blake criticizes the political, religious, and economic systems of eighteenth-century England. The government, the Church, and other powerful institutions have created a society where people are deprived of freedom and dignity. However, Blake also suggests that the greatest prison exists in the human mind, where fear and submission prevent people from resisting injustice. Thus, this line expresses Blake’s central message that the worst form of slavery is not physical but mental. Through the powerful metaphor of “mind-forged manacles,” he urges people to free themselves

day1, William Blake 

Introduction to William Blake

William Blake (1757–1827) is one of the most remarkable and influential figures in English literature. Best known as a poet, painter, engraver, and visionary, Blake created works that continue to inspire readers more than two centuries after they were written. Although he is often associated with the Romantic Movement, Blake’s imagination, artistic style, and philosophical ideas set him apart from all his contemporaries. His poetry combines beauty, symbolism, spirituality, and social criticism in a way that makes his work both timeless and deeply thought-provoking. Blake was born in London on 28 November 1757, at a time when Britain was undergoing major political, social, and intellectual change. The Enlightenment encouraged reason and scientific thinking, while the Industrial Revolution transformed everyday life through rapid industrial growth. At the same time, revolutionary movements in America and France challenged traditional ideas about government, liberty, and human rights. Living through these dramatic changes, Blake became deeply concerned with the effects of poverty, injustice, child labour, and the misuse of political and religious authority. These concerns became central themes in much of his poetry. Unlike many writers of his time, Blake did not receive a university education. Instead, he trained as an engraver under James Basire, a profession that shaped his artistic career. His greatest innovation was the invention of illuminated printing, a unique process that allowed him to combine poetry with his own illustrations on the same engraved pages. For Blake, words and images were not separate forms of expression but worked together to communicate deeper spiritual truths. One of the most fascinating aspects of Blake’s life was his belief in visions and spiritual experiences. From childhood, he claimed to see angels, prophets, and other divine figures. Rather than viewing these experiences as imagination alone, Blake believed they revealed a higher reality that ordinary human perception could not fully understand. This belief shaped his entire philosophy. He argued that imagination is the highest human faculty because it allows people to perceive truths beyond the physical world. His famous statement, “If the doors of perception were cleansed, everything would appear to man as it is, infinite,” reflects this conviction that reality is far richer than it appears. Many of Blake’s poems are built around contrasting ideas such as innocence and experience, freedom and oppression, imagination and reason, or good and evil. Rather than treating these opposites as enemies, Blake believed they depended on one another and were necessary for human growth. His well-known declaration, “Without Contraries is no progression,” from The Marriage of Heaven and Hell, expresses his belief that struggle and conflict are essential for intellectual, moral, and spiritual development. Blake’s best-known works are Songs of Innocence (1789) and Songs of Experience (1794), later published together as Songs of Innocence and of Experience: Shewing the Two Contrary States of the Human Soul. These collections explore the journey from the innocence of childhood to the realities of adult life. While poems such as The Lamb celebrate purity, hope, and faith, poems like The Tyger raise profound questions about creation, power, and the existence of evil. Other poems, including London, The Chimney Sweeper, and Holy Thursday, criticize social injustice, child exploitation, and the hypocrisy of institutions that failed to protect the vulnerable. In his later years, Blake wrote a series of complex prophetic books, including The Marriage of Heaven and Hell, The Book of Urizen, Milton, and Jerusalem. In these works, he developed his own symbolic mythology filled with imaginative characters such as Urizen, Los, Orc, and Enitharmon. These figures are not simply mythical beings but represent different aspects of the human mind, society, and spiritual life. Through this imaginative world, Blake explored questions of freedom, creativity, oppression, and the possibility of human redemption. From a literary perspective, Blake stands between the Age of Enlightenment and the Romantic Movement. While many eighteenth-century writers valued reason, order, and logic, Blake emphasized imagination, emotion, creativity, and personal vision. In many ways, he anticipated ideas that later became important in Symbolism, Modernism, psychology, and literary theory. His poetry remains challenging because it combines lyrical simplicity with rich symbolism, philosophical depth, and powerful social criticism. Modern literary critics have continued to find new meanings in Blake’s work. Northrop Frye described Blake’s mythology as a carefully structured symbolic system that reveals the creative power of the human imagination, while Harold Bloom regarded him as one of the greatest and most original poets in the Western literary tradition. Today, Blake is widely appreciated not only for his artistic genius but also for his bold criticism of injustice, institutional religion, and oppressive systems of power. William Blake died in London on 12 August 1827. During his lifetime, his extraordinary talent was recognized by only a small circle of admirers. Today, however, he is celebrated around the world as one of the greatest poets and artists in English literature. His works continue to challenge readers to think beyond appearances, question accepted beliefs, and recognize the transformative power of imagination. More than two hundred years after his death, William Blake’s voice remains as original, inspiring, and relevant as ever. āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• (ā§§ā§­ā§Ģā§­â€“ā§§ā§Žā§¨ā§­) āχāĻ‚āϰ⧇āϜāĻŋ āϏāĻžāĻšāĻŋāĻ¤ā§āϝ⧇āϰ āχāϤāĻŋāĻšāĻžāϏ⧇ āĻ…āĻ¨ā§āϝāϤāĻŽ āĻ…āϏāĻžāϧāĻžāϰāĻŖ āĻ“ āĻĒā§āϰāĻ­āĻžāĻŦāĻļāĻžāϞ⧀ āĻŦā§āϝāĻ•ā§āϤāĻŋāĻ¤ā§āĻŦāĨ¤ āϤāĻŋāύāĻŋ āĻļ⧁āϧ⧁ āĻāĻ•āϜāύ āĻ•āĻŦāĻŋāχ āύāύ; āĻ›āĻŋāϞ⧇āύ āĻāĻ•āϜāύ āϚāĻŋāĻ¤ā§āϰāĻļāĻŋāĻ˛ā§āĻĒā§€, āĻ–ā§‹āĻĻāĻžāχāĻļāĻŋāĻ˛ā§āĻĒā§€ (Engraver) āĻāĻŦāĻ‚ āφāĻ§ā§āϝāĻžāĻ¤ā§āĻŽāĻŋāĻ• āĻ¸ā§āĻŦāĻĒā§āύāĻĻā§āϰāĻˇā§āϟāĻžāĨ¤ āϤāĻžāρāϰ āϏāĻžāĻšāĻŋāĻ¤ā§āϝ āĻ“ āĻļāĻŋāĻ˛ā§āĻĒāĻ•āĻ°ā§āĻŽ āϰāϚāύāĻžāϰ āĻĻ⧁āχ āĻļāϤāĻžāĻŦā§āĻĻā§€āϰāĻ“ āĻŦ⧇āĻļāĻŋ āϏāĻŽāϝāĻŧ āĻĒāϰ āφāϜāĻ“ āĻŦāĻŋāĻļā§āĻŦāϜ⧁āĻĄāĻŧ⧇ āĻĒāĻžāĻ āĻ•, āĻ—āĻŦ⧇āώāĻ• āĻ“ āĻļāĻŋāĻ˛ā§āĻĒāĻĒā§āϰ⧇āĻŽā§€āĻĻ⧇āϰ āĻ…āύ⧁āĻĒā§āϰāĻžāĻŖāĻŋāϤ āĻ•āϰ⧇ āϚāϞ⧇āϛ⧇āĨ¤ āϏāĻžāϧāĻžāϰāĻŖāϤ āϤāĻžāρāϕ⧇ āϰ⧋āĻŽāĻžāĻ¨ā§āϟāĻŋāĻ• āϝ⧁āϗ⧇āϰ āĻ•āĻŦāĻŋāĻĻ⧇āϰ āϏāĻ™ā§āϗ⧇ āĻ…āĻ¨ā§āϤāĻ°ā§āϭ⧁āĻ•ā§āϤ āĻ•āϰāĻž āĻšāϞ⧇āĻ“, āϤāĻžāρāϰ āĻ•āĻ˛ā§āĻĒāύāĻžāĻļāĻ•ā§āϤāĻŋ, āĻļāĻŋāĻ˛ā§āĻĒāĻĻ⧃āĻˇā§āϟāĻŋ āĻāĻŦāĻ‚ āĻĻāĻžāĻ°ā§āĻļāύāĻŋāĻ• āϚāĻŋāĻ¨ā§āϤāĻž āϤāĻžāρāϕ⧇ āϏāĻŽāϏāĻžāĻŽāϝāĻŧāĻŋāĻ• āϏāĻ•āϞ āϏāĻžāĻšāĻŋāĻ¤ā§āϝāĻŋāϕ⧇āϰ āĻĨ⧇āϕ⧇ āĻ¸ā§āĻŦāϤāĻ¨ā§āĻ¤ā§āϰ āĻŽāĻ°ā§āϝāĻžāĻĻāĻž āĻĻāĻŋāϝāĻŧ⧇āϛ⧇āĨ¤ āϤāĻžāρāϰ āĻ•āĻŦāĻŋāϤāĻžāϝāĻŧ āϏ⧌āĻ¨ā§āĻĻāĻ°ā§āϝ, āĻĒā§āϰāϤ⧀āĻ•āĻŦāĻžāĻĻ, āφāĻ§ā§āϝāĻžāĻ¤ā§āĻŽāĻŋāĻ•āϤāĻž āĻāĻŦāĻ‚ āϏāĻŽāĻžāϜ-āϏāĻŽāĻžāϞ⧋āϚāύāĻžāϰ āĻāĻŽāύ āĻāĻ• āĻ…āύāĻ¨ā§āϝ āϏāĻŽāĻ¨ā§āĻŦāϝāĻŧ āĻĻ⧇āĻ–āĻž āϝāĻžāϝāĻŧ, āϝāĻž āϤāĻžāρāϰ āϏāĻžāĻšāĻŋāĻ¤ā§āϝāϕ⧇ āĻāĻ•āĻĻāĻŋāϕ⧇ āϚāĻŋāϰāĻ•āĻžāϞ⧀āύ, āĻ…āĻ¨ā§āϝāĻĻāĻŋāϕ⧇ āĻ—āĻ­ā§€āϰāĻ­āĻžāĻŦ⧇ āϚāĻŋāĻ¨ā§āϤāĻžāĻļā§€āϞ āĻ•āϰ⧇ āϤ⧁āϞ⧇āϛ⧇āĨ¤ ā§§ā§­ā§Ģā§­ āϏāĻžāϞ⧇āϰ ā§¨ā§Ž āύāϭ⧇āĻŽā§āĻŦāϰ āϞāĻ¨ā§āĻĄāύ⧇ āϜāĻ¨ā§āĻŽāĻ—ā§āϰāĻšāĻŖ āĻ•āϰ⧇āύ āĻŦā§āϞ⧇āĻ•āĨ¤ āϤāĻžāρāϰ āĻļ⧈āĻļāĻŦ āĻ“ āϝ⧌āĻŦāύ āĻāĻŽāύ āĻāĻ• āϏāĻŽāϝāĻŧ⧇ āĻ…āϤāĻŋāĻŦāĻžāĻšāĻŋāϤ āĻšāϝāĻŧ, āϝāĻ–āύ āĻŦā§āϰāĻŋāĻŸā§‡āύ āϰāĻžāϜāύ⧈āϤāĻŋāĻ•, āϏāĻžāĻŽāĻžāϜāĻŋāĻ• āĻāĻŦāĻ‚ āĻŦ⧁āĻĻā§āϧāĻŋāĻŦ⧃āĻ¤ā§āϤāĻŋāĻ• āĻĒāϰāĻŋāĻŦāĻ°ā§āϤāύ⧇āϰ āĻŽāĻ§ā§āϝ āĻĻāĻŋāϝāĻŧ⧇ āĻāĻ—āĻŋāϝāĻŧ⧇ āϝāĻžāĻšā§āĻ›āĻŋāϞāĨ¤ āφāϞ⧋āĻ•āĻžāϝāĻŧāύ (Enlightenment) āĻŽāĻžāύ⧁āώāϕ⧇ āϝ⧁āĻ•ā§āϤāĻŋāĻŦāĻžāĻĻ āĻ“ āĻŦ⧈āĻœā§āĻžāĻžāύāĻŋāĻ• āϚāĻŋāĻ¨ā§āϤāĻžāϰ āĻĻāĻŋāϕ⧇ āĻ‰ā§ŽāϏāĻžāĻšāĻŋāϤ āĻ•āϰāĻ›āĻŋāϞ, āĻ…āĻ¨ā§āϝāĻĻāĻŋāϕ⧇ āĻļāĻŋāĻ˛ā§āĻĒāĻŦāĻŋāĻĒā§āϞāĻŦ āϏāĻŽāĻžāϜ āĻ“ āĻ…āĻ°ā§āĻĨāύ⧀āϤāĻŋāϰ āĻ•āĻžāĻ āĻžāĻŽā§‹āϕ⧇ āĻĻā§āϰ⧁āϤ āĻŦāĻĻāϞ⧇ āĻĻāĻŋāĻšā§āĻ›āĻŋāϞāĨ¤ āĻāĻ•āχ āϏāĻŽāϝāĻŧ⧇ āφāĻŽā§‡āϰāĻŋāĻ•āĻžāύ āĻ“ āĻĢāϰāĻžāϏāĻŋ āĻŦāĻŋāĻĒā§āϞāĻŦ āĻ¸ā§āĻŦāĻžāϧ⧀āύāϤāĻž, āϏāĻžāĻŽā§āϝ āĻāĻŦāĻ‚ āĻŽāĻžāύāĻŦāĻžāϧāĻŋāĻ•āĻžāϰ⧇āϰ āύāϤ⧁āύ āϧāĻžāϰāĻŖāĻžāϕ⧇ āϏāĻžāĻŽāύ⧇ āύāĻŋāϝāĻŧ⧇ āφāϏ⧇āĨ¤ āĻāχ āĻĒāϰāĻŋāĻŦāĻ°ā§āϤāύāϗ⧁āϞ⧋āϰ āĻĒā§āϰāĻ¤ā§āϝāĻ•ā§āώ āϏāĻžāĻ•ā§āώ⧀ āĻ›āĻŋāϞ⧇āύ

day1, William Blake 

London – Analysis

Poet: William Blake Written: Around 1794 Published in: Songs of Experience (1794) Poem Type: Lyric Poem Tone: Dark, critical, pessimistic, sorrowful, and satirical Total Lines: 16 Stanzas: 4 (Each stanza consists of 4 lines) Meter: Mostly Iambic Tetrameter Rhyme Scheme: ABAB Major Themes  Key Idea In “London,” Blake walks through the streets of the city and witnesses the widespread suffering of its people. Everywhere he sees faces marked by misery, hears cries of pain, and observes how poverty, oppression, and injustice dominate urban life. He criticizes powerful institutions such as the Church, the monarchy, and the government for ignoring the suffering of ordinary people. The poem presents London not as a prosperous capital but as a city spiritually and morally imprisoned by corruption, inequality, and exploitation. Author’s Position Objective Blake presents the city’s condition through vivid observations and symbolic imagery rather than direct commentary, allowing readers to recognize the depth of social injustice for themselves. Poet’s Attitude Blake’s attitude is deeply critical, compassionate, and morally indignant. He condemns the corruption of society and sympathizes with the suffering of the poor, portraying London as a city where human freedom has been destroyed by political, religious, and economic oppression. Main text: I wander thro’ each charter’d street, Near where the charter’d Thames does flow.  And mark in every face I meet Marks of weakness, marks of woe. In every cry of every Man, In every Infants cry of fear, In every voice: in every ban, The mind-forg’d manacles I hear  How the Chimney-sweepers cry Every blackning Church appalls,  And the hapless Soldiers sigh Runs in blood down Palace walls  But most thro’ midnight streets I hear How the youthful Harlots curse Blasts the new-born Infants tear  And blights with plagues the Marriage hearse  Translation in Bangla: I = āφāĻŽāĻŋ wander = āϘ⧁āϰ⧇ āĻŦ⧇āĻĄāĻŧāĻžāχ thro’ = āϜ⧁āĻĄāĻŧ⧇ each charter’d street = āĻĒā§āϰāϤāĻŋāϟāĻŋ āύāĻŋāϝāĻŧāĻ¨ā§āĻ¤ā§āϰāĻŋāϤ āϰāĻžāĻ¸ā§āϤāĻžāϝāĻŧ Near = āĻ•āĻžāϛ⧇ where = āϝ⧇āĻ–āĻžāύ⧇ the charter’d Thames = āύāĻŋāϝāĻŧāĻ¨ā§āĻ¤ā§āϰāĻŋāϤ āĻŸā§‡āĻŽāϏ āύāĻĻā§€ does flow = āĻĒā§āϰāĻŦāĻžāĻšāĻŋāϤ āĻšāϝāĻŧ And = āĻāĻŦāĻ‚ mark = āϞāĻ•ā§āĻˇā§āϝ āĻ•āϰāĻŋ in every face = āĻĒā§āϰāϤāĻŋāϟāĻŋ āĻŽā§āϖ⧇ I meet = āϝāĻžāĻĻ⧇āϰ āϏāĻ™ā§āϗ⧇ āĻĻ⧇āĻ–āĻž āĻšāϝāĻŧ Marks = āϚāĻŋāĻšā§āύ of weakness = āĻĻ⧁āĻ°ā§āĻŦāϞāϤāĻžāϰ marks of woe = āĻĻ⧁āσāϖ⧇āϰ āϚāĻŋāĻšā§āύ In every cry = āĻĒā§āϰāϤāĻŋāϟāĻŋ āφāĻ°ā§āϤāύāĻžāĻĻ⧇ of every Man = āĻĒā§āϰāϤāĻŋāϟāĻŋ āĻŽāĻžāύ⧁āώ⧇āϰ In every = āĻĒā§āϰāϤāĻŋāϟāĻŋ Infants cry = āĻļāĻŋāĻļ⧁āϰ āĻ•āĻžāĻ¨ā§āύāĻžāϝāĻŧ of fear = āĻ­āϝāĻŧ⧇āϰ In every voice = āĻĒā§āϰāϤāĻŋāϟāĻŋ āĻ•āĻŖā§āϠ⧇ in every ban = āĻĒā§āϰāϤāĻŋāϟāĻŋ āύāĻŋāώ⧇āϧāĻžāĻœā§āĻžāĻžāϝāĻŧ The mind forg’d manacles = āĻŽāύ⧇āϰ āϤ⧈āϰāĻŋ āĻļāĻŋāĻ•āϞ I hear = āφāĻŽāĻŋ āĻļ⧁āύāĻŋ How = āϕ⧀āĻ­āĻžāĻŦ⧇ the Chimney sweepers = āϚāĻŋāĻŽāύāĻŋ āĻĒāϰāĻŋāĻˇā§āĻ•āĻžāϰāĻ•āĻžāϰ⧀āĻĻ⧇āϰ cry = āφāĻ°ā§āϤāύāĻžāĻĻ Every blackning Church = āĻĒā§āϰāϤāĻŋāϟāĻŋ āĻ•āĻžāϞāĻŋāĻŽāĻžāϞāĻŋāĻĒā§āϤ āĻ—āĻŋāĻ°ā§āϜāĻž appalls = āφāϤāĻ™ā§āĻ•āĻŋāϤ āĻ•āϰ⧇ And = āĻāĻŦāĻ‚ the hapless Soldiers = āĻĻ⧁āĻ°ā§āĻ­āĻžāĻ—āĻž āϏ⧈āύāĻŋāĻ•āĻĻ⧇āϰ sigh = āĻĻā§€āĻ°ā§āϘāĻļā§āĻŦāĻžāϏ Runs = āĻŦāϝāĻŧ⧇ āϝāĻžāϝāĻŧ in blood = āϰāĻ•ā§āϤ āĻšāϝāĻŧ⧇ down Palace walls = āĻĒā§āϰāĻžāϏāĻžāĻĻ⧇āϰ āĻĻ⧇āϝāĻŧāĻžāϞ āĻŦ⧇āϝāĻŧ⧇ But most = āϤāĻŦ⧇ āϏāĻŦāĻšā§‡āϝāĻŧ⧇ āĻŦ⧇āĻļāĻŋ thro’ midnight streets = āĻŽāĻ§ā§āϝāϰāĻžāϤ⧇āϰ āϰāĻžāĻ¸ā§āϤāĻžāϝāĻŧ I hear = āφāĻŽāĻŋ āĻļ⧁āύāĻŋ How = āϕ⧀āĻ­āĻžāĻŦ⧇ the youthful Harlots = āϤāϰ⧁āĻŖā§€ āĻĒāϤāĻŋāϤāĻžāĻĻ⧇āϰ curse = āĻ…āĻ­āĻŋāĻļāĻžāĻĒ Blasts = āĻ§ā§āĻŦāĻ‚āϏ āĻ•āϰ⧇ the new born Infants tear = āύāĻŦāϜāĻžāϤāĻ• āĻļāĻŋāĻļ⧁āϰ āĻ…āĻļā§āϰ⧁ And = āĻāĻŦāĻ‚ blights = āĻ…āĻ­āĻŋāĻļāĻĒā§āϤ āĻ•āϰ⧇ with plagues = āĻŽāĻšāĻžāĻŽāĻžāϰ⧀ āĻĻāĻŋāϝāĻŧ⧇ the Marriage hearse = āĻŦāĻŋāĻŦāĻžāĻšā§‡āϰ āĻļāĻŦāĻŦāĻžāĻšā§€ āĻ—āĻžāĻĄāĻŧāĻŋ  Explanation: Blake describes the suffering and corruption of London. As he walks through the chartered streets and along the River Thames, he sees signs of weakness and sorrow on every face. He hears the cries of men, frightened infants, and oppressed people, symbolizing the “mind-forg’d manacles”—the mental and social chains created by injustice and oppression. Blake criticizes the Church for ignoring the misery of chimney sweepers, the Palace for sacrificing soldiers, and society for exploiting young prostitutes. The image of the “Marriage hearse” suggests that even marriage and family life are corrupted by disease, poverty, and immorality. Through these powerful images, Blake exposes the social, political, and moral decay of eighteenth-century London. āĻŽā§‚āϞ āĻ­āĻžāĻŦ āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϝāĻŧ āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• āĻāĻŽāύ āĻāĻ• āĻļāĻšāϰ⧇āϰ āĻ›āĻŦāĻŋ āϤ⧁āϞ⧇ āϧāϰ⧇āϛ⧇āύ, āϝ⧇āĻ–āĻžāύ⧇ āĻŽāĻžāύ⧁āώ⧇āϰ āĻŽā§āϖ⧇ āĻšāĻžāϏāĻŋāϰ āĻšā§‡āϝāĻŧ⧇ āĻĻ⧁āσāϖ⧇āϰ āĻ›āĻžāĻĒāχ āĻŦ⧇āĻļāĻŋāĨ¤ āĻļāĻšāϰ⧇āϰ āϰāĻžāĻ¸ā§āϤāĻžāϝāĻŧ āĻšāĻžāρāϟāϤ⧇ āĻšāĻžāρāϟāϤ⧇ āϤāĻŋāύāĻŋ āϚāĻžāϰāĻĻāĻŋāϕ⧇ āĻļ⧁āϧ⧁ āĻ•āĻˇā§āϟ, āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ, āĻ…āĻ¨ā§āϝāĻžāϝāĻŧ āφāϰ āĻ…āϏāĻšāĻžāϝāĻŧ āĻŽāĻžāύ⧁āώ⧇āϰ āĻĻā§€āĻ°ā§āϘāĻļā§āĻŦāĻžāϏ āĻĻ⧇āĻ–āϤ⧇ āĻĒāĻžāύāĨ¤ āϛ⧋āĻŸā§āϟ āĻļāĻŋāĻļ⧁āϰ āĻ­āϝāĻŧ⧇āϰ āĻ•āĻžāĻ¨ā§āύāĻž, āϚāĻŋāĻŽāύāĻŋ āĻĒāϰāĻŋāĻˇā§āĻ•āĻžāϰ āĻ•āϰāĻž āĻļāĻŋāĻļ⧁āϰ āφāĻ°ā§āϤāύāĻžāĻĻ, āĻ•ā§āϞāĻžāĻ¨ā§āϤ āϏ⧈āύāĻŋāϕ⧇āϰ āύāĻŋāσāĻļā§āĻŦāĻžāϏ āφāϰ āϏāĻŽāĻžāĻœā§‡āϰ āĻ…āĻŦāĻšā§‡āϞāĻžāϝāĻŧ āϭ⧇āϙ⧇ āĻĒāĻĄāĻŧāĻž āĻŽāĻžāύ⧁āώ⧇āϰ āĻœā§€āĻŦāĻ¨â€”āϏāĻŦāĻ•āĻŋāϛ⧁ āϝ⧇āύ āϤāĻžāρāϰ āĻšā§ƒāĻĻāϝāĻŧāϕ⧇ āĻ—āĻ­ā§€āϰāĻ­āĻžāĻŦ⧇ āĻ¸ā§āĻĒāĻ°ā§āĻļ āĻ•āϰ⧇āĨ¤ āĻ•āĻŦāĻŋ āĻŦ⧁āĻāĻŋāϝāĻŧ⧇ āĻĻāĻŋāϤ⧇ āϚāĻžāύ, āĻāĻ•āϟāĻŋ āĻļāĻšāϰ āĻļ⧁āϧ⧁ āĻŦāĻĄāĻŧ āĻŦāĻĄāĻŧ āĻ­āĻŦāύ āĻŦāĻž āϏāĻŽā§āĻĒāĻĻ⧇āϰ āϜāĻ¨ā§āϝ āĻŽāĻšāĻžāύ āĻšāϝāĻŧ āύāĻž; āĻŽāĻžāύ⧁āώ⧇āϰ āĻŽā§āϖ⧇āϰ āĻšāĻžāϏāĻŋ, āύāĻŋāϰāĻžāĻĒāĻ¤ā§āϤāĻž āφāϰ āĻŽāĻ°ā§āϝāĻžāĻĻāĻžāχ āĻāĻ•āϟāĻŋ āϏāĻŽāĻžāĻœā§‡āϰ āφāϏāϞ āĻĒāϰāĻŋāϚāϝāĻŧāĨ¤ āϝāĻ–āύ āĻ•ā§āώāĻŽāϤāĻžāĻŦāĻžāύ āĻŽāĻžāύ⧁āώ āĻ“ āϏāĻŽāĻžāĻœā§‡āϰ āĻĒā§āϰāϤāĻŋāĻˇā§āĻ āĻžāύāϗ⧁āϞ⧋ āϏāĻžāϧāĻžāϰāĻŖ āĻŽāĻžāύ⧁āώ⧇āϰ āĻ•āĻˇā§āĻŸā§‡āϰ āĻĒā§āϰāϤāĻŋ āωāĻĻāĻžāϏ⧀āύ āĻšāϝāĻŧ⧇ āĻĒāĻĄāĻŧ⧇, āϤāĻ–āύ āϏ⧇āχ āϏāĻŽāĻžāϜ āϧ⧀āϰ⧇ āϧ⧀āϰ⧇ āĻŽāĻžāύāĻŦāĻŋāĻ•āϤāĻž āĻšāĻžāϰāĻŋāϝāĻŧ⧇ āĻĢ⧇āϞ⧇āĨ¤ āϤāĻžāχ āĻāχ āĻ•āĻŦāĻŋāϤāĻž āφāĻŽāĻžāĻĻ⧇āϰ āĻļ⧁āϧ⧁ āϞāĻ¨ā§āĻĄāύ⧇āϰ āĻ—āĻ˛ā§āĻĒ āĻļā§‹āύāĻžāϝāĻŧ āύāĻž, āĻŦāϰāĻ‚ āφāĻŽāĻžāĻĻ⧇āϰ āĻŦāĻŋāĻŦ⧇āĻ•āϕ⧇ āĻĒā§āϰāĻļā§āύ āĻ•āĻ°ā§‡â€”āφāĻŽāϰāĻž āĻ•āĻŋ āĻāĻŽāύ āĻāĻ•āϟāĻŋ āϏāĻŽāĻžāϜ āĻ—āĻĄāĻŧāĻ›āĻŋ, āϝ⧇āĻ–āĻžāύ⧇ āϏāĻŦāĻžāχ āϏāĻŽāĻžāύāĻ­āĻžāĻŦ⧇ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž, āĻ¨ā§āϝāĻžāϝāĻŧāĻŦāĻŋāϚāĻžāϰ āĻāĻŦāĻ‚ āϏāĻŽā§āĻŽāĻžāύ āύāĻŋāϝāĻŧ⧇ āĻŦāĻžāρāϚāϤ⧇ āĻĒāĻžāϰ⧇? Important line for exam : 2.”The mind-forged manacles I hear.” (London)★★★

day1, William Blake 

Holy Thursday (Songs of Experience)

Poet: William Blake Written: Around 1794 Published in: Songs of Experience (1794) Poem Type: Lyric Poem Tone: Critical, bitter, ironic, sorrowful, and indignant Total Lines: 16 Stanzas: 4 (Each stanza consists of 4 lines) Meter: Mostly Iambic Rhyme Scheme: AABB (in each stanza) Major Themes Key Idea Unlike “Holy Thursday” in Songs of Innocence, which presents the annual procession of poor children as a beautiful religious celebration, the Experience version exposes the painful reality hidden beneath the ceremony. Blake questions whether a nation as wealthy as England should allow children to live in poverty, hunger, and misery. He argues that public acts of charity cannot conceal social injustice. A society that permits innocent children to suffer cannot truly claim to be Christian. The poem is therefore a powerful protest against religious hypocrisy and economic inequality. Author’s Position Objective Blake presents a series of rhetorical questions and vivid descriptions rather than directly stating his own opinions. Through these images, readers are encouraged to recognize the injustice and hypocrisy of eighteenth-century society. Poet’s Attitude Blake’s attitude is angry, satirical, and morally indignant. He condemns a society that celebrates charity in public while neglecting the real needs of poor children. His criticism extends not only to individuals but also to religious institutions and the social system that perpetuates poverty. Main Text; Is this a holy thing to see In a rich and fruitful land, Babes reduced to misery Fed with cold and usurous hand? Is that trembling cry a song? Can it be a song of joy? And so many children poor? It is a land of poverty! And their sun does never shine. And their fields are bleak & bare. And their ways are fill’d with thorns It is eternal winter there. For where-e’er the sun does shine, And where-e’er the rain does fall: Babe can never hunger there, Nor poverty the mind appall. Translation in Bangla: Is this = āĻāϟāĻŋ āĻ•āĻŋ a holy thing = āĻāĻ•āϟāĻŋ āĻĒāĻŦāĻŋāĻ¤ā§āϰ āĻŦāĻŋāώāϝāĻŧ to see = āĻĻ⧇āĻ–āĻžāϰ āϜāĻ¨ā§āϝ In = āĻāĻ•āϟāĻŋ a rich and fruitful land = āϧāύ⧀ āĻ“ āωāĻ°ā§āĻŦāϰ āĻĻ⧇āĻļ⧇ Babes = āĻļāĻŋāĻļ⧁āϰāĻž reduced to misery = āĻĻ⧁āĻ°ā§āĻĻāĻļāĻžāϝāĻŧ āĻĒāϤāĻŋāϤ Fed = āϞāĻžāϞāĻŋāϤ with cold and usurous hand = āύāĻŋāĻˇā§āϠ⧁āϰ āĻ“ āĻ•ā§ƒāĻĒāĻŖ āĻšāĻžāϤ⧇ Is that = āĻ“āϟāĻŋ āĻ•āĻŋ trembling cry = āĻ•āĻžāρāĻĒāĻž āĻ•āĻŖā§āϠ⧇āϰ āφāĻ°ā§āϤāύāĻžāĻĻ a song = āĻāĻ•āϟāĻŋ āĻ—āĻžāύ Can it be = āĻāϟāĻŋ āĻ•āĻŋ āĻšāϤ⧇ āĻĒāĻžāϰ⧇ a song of joy = āφāύāĻ¨ā§āĻĻ⧇āϰ āĻ—āĻžāύ And = āĻāĻŦāĻ‚ so many = āĻāϤ āĻŦ⧇āĻļāĻŋ children = āĻļāĻŋāĻļ⧁ poor = āĻĻāϰāĻŋāĻĻā§āϰ It = āĻāϟāĻŋ is = āĻšāϞ⧋ a land = āĻāĻ•āϟāĻŋ āĻĻ⧇āĻļ of poverty = āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ⧇āϰ And = āĻāĻŦāĻ‚ their sun = āϤāĻžāĻĻ⧇āϰ āϏ⧂āĻ°ā§āϝ does never shine = āĻ•āĻ–āύ⧋ āφāϞ⧋ āĻĻ⧇āϝāĻŧ āύāĻž And = āĻāĻŦāĻ‚ their fields = āϤāĻžāĻĻ⧇āϰ āĻŽāĻžāĻ āϗ⧁āϞ⧋ are bleak and bare = āĻŦāĻŋāϰāĻžāύ āĻ“ āĻ…āύ⧁āĻ°ā§āĻŦāϰ And = āĻāĻŦāĻ‚ their ways = āϤāĻžāĻĻ⧇āϰ āĻĒāĻĨāϗ⧁āϞ⧋ are fill’d = āĻ­āϰāĻž with thorns = āĻ•āĻžāρāϟāĻžāϝāĻŧ It = āĻāϟāĻŋ is = āĻšāϞ⧋ eternal winter = āϚāĻŋāϰāĻ¨ā§āϤāύ āĻļā§€āϤ there = āϏ⧇āĻ–āĻžāύ⧇ For = āĻ•āĻžāϰāĻŖ where e’er = āϝ⧇āĻ–āĻžāύ⧇ the sun = āϏ⧂āĻ°ā§āϝ does shine = āφāϞ⧋ āĻĻ⧇āϝāĻŧ And = āĻāĻŦāĻ‚ where e’er = āϝ⧇āĻ–āĻžāύ⧇ the rain = āĻŦ⧃āĻˇā§āϟāĻŋ does fall = āĻĒāĻĄāĻŧ⧇ Babe = āĻļāĻŋāĻļ⧁ can never = āĻ•āĻ–āύ⧋ hunger = āĻ•ā§āώ⧁āϧāĻžāĻ°ā§āϤ āĻšāϤ⧇ āĻĒāĻžāϰ⧇ āύāĻž there = āϏ⧇āĻ–āĻžāύ⧇ Nor = āĻāĻŦāĻ‚ āύāĻž poverty = āĻĻāĻžāϰāĻŋāĻĻā§āĻ°ā§āϝ the mind = āĻŽāύāϕ⧇ appall = āφāϤāĻ™ā§āĻ•āĻŋāϤ āĻ•āϰāϤ⧇ āĻĒāĻžāϰ⧇ Explanation: Blake strongly criticizes the hypocrisy of society, the Church, and the wealthy. He questions whether it is “a holy thing” to see poor children suffering in a rich country like England. The children are fed by “cold and usurous hand,” meaning they receive charity from people who are selfish and heartless. Their trembling voices cannot be called songs of joy because they are hungry and miserable. Blake says that a country with so many poor children is actually “a land of poverty.” Their lives are full of darkness, suffering, and hardship, symbolized by “eternal winter.” In the final stanza, Blake argues that where there is enough sunshine and rain, no child should suffer from hunger or poverty. Through these lines, he condemns social injustice and calls for genuine compassion toward innocent children.  āĻŽā§‚āϞ āĻ­āĻžāĻŦ āĻāĻ•āϟāĻŋ āĻļāĻŋāĻļ⧁āϰ āĻŽā§āϖ⧇ āĻšāĻžāϏāĻŋāϰ āĻŦāĻĻāϞ⧇ āϝāĻĻāĻŋ āĻ•ā§āώ⧁āϧāĻž, āĻĻ⧁āσāĻ– āφāϰ āĻ…āϏāĻšāĻžāϝāĻŧāĻ¤ā§āĻŦ⧇āϰ āĻ›āĻžāĻĒ āĻĻ⧇āĻ–āĻž āϝāĻžāϝāĻŧ, āϤāĻžāĻšāϞ⧇ āϤāĻž āĻļ⧁āϧ⧁ āϏ⧇āχ āĻļāĻŋāĻļ⧁āϰ āύāϝāĻŧ, āĻĒ⧁āϰ⧋ āϏāĻŽāĻžāĻœā§‡āϰ āĻŦā§āϝāĻ°ā§āĻĨāϤāĻžāϰ āĻĒāϰāĻŋāϚāϝāĻŧāĨ¤ āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϝāĻŧ āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• āĻ—āĻ­ā§€āϰ āφāĻŦ⧇āϗ⧇āϰ āϏāĻ™ā§āϗ⧇ āϏ⧇āχ āĻ•āĻ āĻŋāύ āĻŦāĻžāĻ¸ā§āϤāĻŦāϤāĻžāχ āϤ⧁āϞ⧇ āϧāϰ⧇āϛ⧇āύāĨ¤ āϤāĻŋāύāĻŋ āĻĒā§āϰāĻļā§āύ āĻ•āϰ⧇āύ, āĻāϤ āϧāύ⧀ āĻ“ āϏāĻŽā§ƒāĻĻā§āϧ āĻĻ⧇āĻļ⧇ āϝāĻĻāĻŋ āĻ…āϏāĻ‚āĻ–ā§āϝ āĻļāĻŋāĻļ⧁ āĻ•ā§āώ⧁āϧāĻžāĻ°ā§āϤ āĻĨāĻžāϕ⧇, āĻ•āĻˇā§āĻŸā§‡ āĻĻāĻŋāύ āĻ•āĻžāϟāĻžāϝāĻŧ āĻāĻŦāĻ‚ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž āĻĨ⧇āϕ⧇ āĻŦāĻžā§āϚāĻŋāϤ āĻšāϝāĻŧ, āϤāĻŦ⧇ āϏ⧇āχ āϏāĻŽāĻžāĻœā§‡āϰ āϧāĻ°ā§āĻŽā§€āϝāĻŧ āφāϚāĻžāϰ āĻŦāĻž āĻĻāĻžāύ-āĻ–āϝāĻŧāϰāĻžāϤ⧇āϰ āφāϏāϞ āĻŽā§‚āĻ˛ā§āϝ āϕ⧋āĻĨāĻžāϝāĻŧ? āĻ•āĻŦāĻŋ āφāĻŽāĻžāĻĻ⧇āϰ āĻšā§ƒāĻĻāϝāĻŧāϕ⧇ āύāĻžāĻĄāĻŧāĻž āĻĻāĻŋāϝāĻŧ⧇ āĻŦ⧁āĻāĻŋāϝāĻŧ⧇ āĻĻ⧇āύ āϝ⧇ āϏāĻ¤ā§āϝāĻŋāĻ•āĻžāϰ⧇āϰ āĻŽāĻžāύāĻŦāϤāĻž āĻļ⧁āϧ⧁ āĻŽā§āϖ⧇āϰ āĻ•āĻĨāĻžāϝāĻŧ āĻŦāĻž āĻĒā§āϰāĻžāĻ°ā§āĻĨāύāĻžāϝāĻŧ āύāϝāĻŧ, āĻŦāϰāĻ‚ āĻ…āϏāĻšāĻžāϝāĻŧ āĻŽāĻžāύ⧁āώ⧇āϰ āĻĒāĻžāĻļ⧇ āĻĻāĻžāρāĻĄāĻŧāĻžāύ⧋āϰ āĻŽāĻ§ā§āϝ⧇āχ āĻĒā§āϰāĻ•āĻžāĻļ āĻĒāĻžāϝāĻŧāĨ¤ āĻāχ āĻ•āĻŦāĻŋāϤāĻž āφāĻŽāĻžāĻĻ⧇āϰ āĻ…āύ⧁āĻ­āĻŦ āĻ•āϰāĻžāϝāĻŧ, āĻĒā§āϰāϤāĻŋāϟāĻŋ āĻļāĻŋāĻļ⧁āϰ āĻŽā§āϖ⧇ āĻšāĻžāϏāĻŋ, āĻĒ⧇āϟāĻ­āϰāĻž āĻ–āĻžāĻŦāĻžāϰ āĻāĻŦāĻ‚ āύāĻŋāϰāĻžāĻĒāĻĻ āĻļ⧈āĻļāĻŦ āύāĻŋāĻļā§āϚāĻŋāϤ āĻ•āϰāĻž āĻļ⧁āϧ⧁ āϏāĻŽāĻžāĻœā§‡āϰ āĻĻāĻžāϝāĻŧāĻŋāĻ¤ā§āĻŦ āύāϝāĻŧ, āφāĻŽāĻžāĻĻ⧇āϰ āĻĒā§āϰāĻ¤ā§āϝ⧇āϕ⧇āϰ āύ⧈āϤāĻŋāĻ• āĻ•āĻ°ā§āϤāĻŦā§āϝāĨ¤ āϤāĻžāχ āĻŦā§āϞ⧇āĻ• āφāĻŽāĻžāĻĻ⧇āϰ āφāĻšā§āĻŦāĻžāύ āϜāĻžāύāĻžāĻ¨â€”āĻ­āĻŖā§āĻĄāĻžāĻŽāĻŋ āύāϝāĻŧ, āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž, āϏāĻšāĻžāύ⧁āĻ­ā§‚āϤāĻŋ āĻāĻŦāĻ‚ āĻ¨ā§āϝāĻžāϝāĻŧāĻŦāĻŋāϚāĻžāϰ⧇āϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻāĻŽāύ āĻāĻ•āϟāĻŋ āϏāĻŽāĻžāϜ āĻ—āĻĄāĻŧ⧇ āϤ⧁āϞāϤ⧇, āϝ⧇āĻ–āĻžāύ⧇ āϕ⧋āύ⧋ āĻļāĻŋāĻļ⧁āϕ⧇ āφāϰ āĻĻ⧁āσāĻ–-āĻ•āĻˇā§āϟ āύāĻŋāϝāĻŧ⧇ āĻŦāĻĄāĻŧ āĻšāϤ⧇ āύāĻž āĻšāϝāĻŧāĨ¤

day1, William Blake 

Holy Thursday (Songs of Innocence)

Poet: William Blake Written: Around 1789 Published in: Songs of Innocence (1789) Poem Type: Lyric Poem Tone: Joyful, innocent, spiritual, celebratory, and reverent Total Lines: 16 Stanzas: 4 (Each stanza consists of 4 lines) Meter: Mostly Iambic Rhyme Scheme: AABB (in each stanza) Themes Key Idea The poem describes the annual Holy Thursday procession at St. Paul’s Cathedral in London, where hundreds of poor orphan children, dressed in clean and colourful clothes, are led by their guardians to a religious service. Blake compares the children to innocent lambs and beautiful flowers, emphasizing their purity and spiritual beauty. Their united voices rise like a heavenly choir, symbolizing God’s presence among them. Although the children are poor, Blake presents them as a source of hope, innocence, and divine blessing. Author’s Position Objective Blake describes the religious ceremony through vivid images and comparisons without directly expressing his personal judgment, allowing readers to appreciate both the beauty of the children and the social reality behind the event. Poet’s Attitude Blake’s attitude is hopeful, admiring, and reverent. He celebrates the innocence, purity, and spiritual beauty of poor children, suggesting that they possess a divine dignity despite their poverty. Main Text: Twas on a Holy Thursday their innocent faces clean  The children walking two & two in red & blue & green  Grey-headed beadles walkd before with wands as white as snow, Till into the high dome of Pauls they like Thames waters flow  O what a multitude they seemd these flowers of London town  Seated in companies they sit with radiance all their own  The hum of multitudes was there but multitudes of lambs  Thousands of little boys & girls raising their innocent hands  Now like a mighty wind they raise to heaven the voice of song  Or like harmonious thunderings the seats of Heaven among  Beneath them sit the aged men wise guardians of the poor  Then cherish pity, lest you drive an angel from your door  Translation in Bangla: Twas = āĻāϟāĻŋ āĻ›āĻŋāϞ on a Holy Thursday = āĻāĻ• āĻĒāĻŦāĻŋāĻ¤ā§āϰ āĻŦ⧃āĻšāĻ¸ā§āĻĒāϤāĻŋāĻŦāĻžāϰ⧇ their innocent faces = āϤāĻžāĻĻ⧇āϰ āύāĻŋāĻˇā§āĻĒāĻžāĻĒ āĻŽā§āĻ–āϗ⧁āϞ⧋ clean = āĻĒāϰāĻŋāĻˇā§āĻ•āĻžāϰ The children = āĻļāĻŋāĻļ⧁āϰāĻž walking = āĻšāĻžāρāϟāĻ›āĻŋāϞ two and two = āĻĻ⧁āϜāύ āĻĻ⧁āϜāύ āĻ•āϰ⧇ in red and blue and green = āϞāĻžāϞ āύ⧀āϞ āĻ“ āϏāĻŦ⧁āϜ āĻĒā§‹āĻļāĻžāϕ⧇ Grey headed beadles = āϧ⧂āϏāϰ āϚ⧁āϞ⧇āϰ āϤāĻ¤ā§āĻ¤ā§āĻŦāĻžāĻŦāϧāĻžāϝāĻŧāϕ⧇āϰāĻž walkd before = āϏāĻžāĻŽāύ⧇ āĻšāĻžāρāϟāĻ›āĻŋāϞ with wands = āϞāĻžāĻ āĻŋ āĻšāĻžāϤ⧇ as white as snow = āϤ⧁āώāĻžāϰ⧇āϰ āĻŽāϤ⧋ āϏāĻžāĻĻāĻž Till = āϝāϤāĻ•ā§āώāĻŖ āύāĻž into the high dome = āωāρāϚ⧁ āĻ—āĻŽā§āĻŦ⧁āĻœā§‡āϰ āĻ­āĻŋāϤāϰ⧇ of Pauls = āϏ⧇āĻ¨ā§āϟ āĻĒāϞāϏ⧇āϰ they = āϤāĻžāϰāĻž like Thames waters = āĻŸā§‡āĻŽāϏ āύāĻĻā§€āϰ āϜāϞ⧇āϰ āĻŽāϤ⧋ flow = āĻĒā§āϰāĻŦāĻžāĻšāĻŋāϤ āĻšāϞ⧋ O what = āφāĻšāĻž āϕ⧀ a multitude = āĻŦāĻŋāϰāĻžāϟ āϏāĻŽāĻžāĻŦ⧇āĻļ they seemd = āϤāĻžāϰāĻž āĻŽāύ⧇ āĻšāĻšā§āĻ›āĻŋāϞ these flowers = āĻāχ āĻĢ⧁āϞāϗ⧁āϞ⧋ of London town = āϞāĻ¨ā§āĻĄāύ āĻļāĻšāϰ⧇āϰ Seated = āĻŦāϏāĻžāύ⧋ in companies = āĻĻāϞ⧇ āĻĻāϞ⧇ they sit = āϤāĻžāϰāĻž āĻŦāϏ⧇ with radiance = āĻĻā§€āĻĒā§āϤāĻŋ āύāĻŋāϝāĻŧ⧇ all their own = āϏāĻŽā§āĻĒā§‚āĻ°ā§āĻŖ āύāĻŋāĻœā§‡āĻĻ⧇āϰ The hum = āϗ⧁āĻžā§āϜāύ of multitudes = āϜāύāϤāĻžāϰ was there = āϏ⧇āĻ–āĻžāύ⧇ āĻ›āĻŋāϞ but = āĻ•āĻŋāĻ¨ā§āϤ⧁ multitudes of lambs = āϝ⧇āύ āĻ…āϏāĻ‚āĻ–ā§āϝ āĻŽā§‡āώāĻļāĻžāĻŦāĻ• Thousands = āĻšāĻžāϜāĻžāϰ āĻšāĻžāϜāĻžāϰ of little boys and girls = āϛ⧋āϟ āϛ⧇āϞ⧇ āĻ“ āĻŽā§‡āϝāĻŧ⧇ raising = āωāρāϚ⧁ āĻ•āϰāϛ⧇ their innocent hands = āϤāĻžāĻĻ⧇āϰ āύāĻŋāĻˇā§āĻĒāĻžāĻĒ āĻšāĻžāϤ Now = āĻāĻ–āύ like a mighty wind = āĻĒā§āϰāĻŦāϞ āĻŦāĻžāϤāĻžāϏ⧇āϰ āĻŽāϤ⧋ they raise = āϤāĻžāϰāĻž āϤ⧋āϞ⧇ to heaven = āĻ¸ā§āĻŦāĻ°ā§āϗ⧇āϰ āĻĻāĻŋāϕ⧇ the voice of song = āĻ—āĻžāύ⧇āϰ āĻ•āĻŖā§āĻ  Or = āĻ…āĻĨāĻŦāĻž like harmonious thunderings = āϏ⧁āĻŽāϧ⧁āϰ āĻŦāĻœā§āϰāĻ§ā§āĻŦāύāĻŋāϰ āĻŽāϤ⧋ the seats = āφāϏāύāϗ⧁āϞ⧋ of Heaven = āĻ¸ā§āĻŦāĻ°ā§āϗ⧇āϰ among = āĻŽāĻ§ā§āϝ⧇ Beneath them = āϤāĻžāĻĻ⧇āϰ āύāĻŋāĻšā§‡ sit = āĻŦāϏ⧇ āφāϛ⧇āύ the aged men = āĻŦ⧃āĻĻā§āϧ āϞ⧋āϕ⧇āϰāĻž wise guardians = āĻœā§āĻžāĻžāύ⧀ āĻ…āĻ­āĻŋāĻ­āĻžāĻŦāĻ• of the poor = āĻĻāϰāĻŋāĻĻā§āϰāĻĻ⧇āϰ Then = āϤāĻžāχ cherish = āϞāĻžāϞāύ āĻ•āϰ⧋ pity = āĻĻāϝāĻŧāĻž lest = āĻĒāĻžāϛ⧇ you drive = āϤ⧁āĻŽāĻŋ āϤāĻžāĻĄāĻŧāĻŋāϝāĻŧ⧇ āĻĻāĻžāĻ“ an angel = āĻāĻ•āϜāύ āĻĻ⧇āĻŦāĻĻā§‚āϤ from your door = āϤ⧋āĻŽāĻžāϰ āĻĻāϰāϜāĻž āĻĨ⧇āϕ⧇ Explanation: Blake describes the annual Holy Thursday procession of children from charity schools to St Paul’s Cathedral. The children, dressed in red, blue, and green, walk in pairs behind the grey-headed beadles (church officials). Blake compares their orderly movement to the flowing River Thames. He calls them the “flowers of London” because they represent innocence and hope. Their prayers rise to heaven like a mighty wind and harmonious thunder, showing the beauty and purity of their voices. However, Blake also hints at irony by placing the “wise guardians of the poor” beneath the children, suggesting that society and the Church fail to care properly for these innocent children. The poem ends by urging people to show pity and kindness, warning that neglecting these children is like turning away an angel.  āĻŽā§‚āϞ āĻ­āĻžāĻŦ: āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϝāĻŧ āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āύāĻŋāĻˇā§āĻĒāĻžāĻĒ āĻŽā§āĻ–, āϏāϰāϞ āĻšāĻžāϏāĻŋ āĻāĻŦāĻ‚ āĻĒāĻŦāĻŋāĻ¤ā§āϰ āĻšā§ƒāĻĻāϝāĻŧ⧇āϰ āϏ⧌āĻ¨ā§āĻĻāĻ°ā§āϝāϕ⧇ āĻ—āĻ­ā§€āϰ āφāĻŦ⧇āϗ⧇āϰ āϏāĻ™ā§āϗ⧇ āϤ⧁āϞ⧇ āϧāϰ⧇āϛ⧇āύāĨ¤ āϤāĻžāϰāĻž āĻĻāϰāĻŋāĻĻā§āϰ āĻ“ āĻāϤāĻŋāĻŽ āĻšāϞ⧇āĻ“ āϤāĻžāĻĻ⧇āϰ āĻšā§‹āϖ⧇ āĻ­āĻŦāĻŋāĻˇā§āϝāϤ⧇āϰ āĻ¸ā§āĻŦāĻĒā§āύ, āĻŽāύ⧇ āψāĻļā§āĻŦāϰ⧇āϰ āĻĒā§āϰāϤāĻŋ āĻŦāĻŋāĻļā§āĻŦāĻžāϏ āĻāĻŦāĻ‚ āĻšā§ƒāĻĻāϝāĻŧ⧇ āĻ…āϟ⧁āϟ āφāĻļāĻž āϰāϝāĻŧ⧇āϛ⧇āĨ¤ āϤāĻžāĻĻ⧇āϰ āĻāĻ•āϏāĻ™ā§āϗ⧇ āĻĒā§āϰāĻžāĻ°ā§āĻĨāύāĻž āĻ•āϰāϤ⧇ āĻĻ⧇āϖ⧇ āĻŽāύ⧇ āĻšāϝāĻŧ, āϝ⧇āύ āĻĒ⧃āĻĨāĻŋāĻŦā§€āϰ āϏāĻŦ āĻ•āĻˇā§āĻŸā§‡āϰ āĻŽāĻžāĻā§‡āĻ“ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž, āĻļāĻžāĻ¨ā§āϤāĻŋ āĻ“ āĻŽāĻžāύāĻŦāϤāĻž āĻāĻ–āύ⧋ āĻŦ⧇āρāĻšā§‡ āφāϛ⧇āĨ¤ āĻ•āĻŦāĻŋ āφāĻŽāĻžāĻĻ⧇āϰ āĻšā§ƒāĻĻāϝāĻŧ⧇ āϏāĻšāĻžāύ⧁āĻ­ā§‚āϤāĻŋāϰ āĻ…āύ⧁āĻ­ā§‚āϤāĻŋ āϜāĻžāĻ—āĻŋāϝāĻŧ⧇ āϤ⧋āϞ⧇āύ āĻāĻŦāĻ‚ āĻŽāύ⧇ āĻ•āϰāĻŋāϝāĻŧ⧇ āĻĻ⧇āύ āϝ⧇ āϕ⧋āύ⧋ āĻļāĻŋāĻļ⧁āχ āĻ…āĻŦāĻšā§‡āϞāĻž āĻŦāĻž āĻĻ⧁āσāϖ⧇āϰ āϜāĻ¨ā§āϝ āϜāĻ¨ā§āĻŽāĻžāϝāĻŧ āύāĻžāĨ¤ āϤāĻžāχ āϤāĻžāĻĻ⧇āϰ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž, āϝāĻ¤ā§āύ āĻāĻŦāĻ‚ āϏāĻŽā§āĻŽāĻžāύ āĻĻ⧇āĻ“āϝāĻŧāĻž āĻļ⧁āϧ⧁ āĻŽāĻžāύāĻŦāĻŋāĻ• āĻĻāĻžāϝāĻŧāĻŋāĻ¤ā§āĻŦ āύāϝāĻŧ, āĻŦāϰāĻ‚ āϤāĻžāĻĻ⧇āϰ āύāĻŋāĻˇā§āĻĒāĻžāĻĒ āĻšā§ƒāĻĻāϝāĻŧ⧇āϰ āĻĒā§āϰāϤāĻŋ āφāĻŽāĻžāĻĻ⧇āϰ āĻļā§āϰāĻĻā§āϧāĻžāϰ āĻĒā§āϰāĻ•āĻžāĻļāĨ¤ āĻāχ āĻ•āĻŦāĻŋāϤāĻž āφāĻŽāĻžāĻĻ⧇āϰ āĻļ⧇āĻ–āĻžāϝāĻŧ, āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻšāĻžāϏāĻŋ, āφāĻļāĻž āĻāĻŦāĻ‚ āύāĻŋāĻ°ā§āĻŽāϞ āĻŽāύāχ āĻĒ⧃āĻĨāĻŋāĻŦā§€āϰ āϏāĻŦāĻšā§‡āϝāĻŧ⧇ āϏ⧁āĻ¨ā§āĻĻāϰ āφāĻļā§€āĻ°ā§āĻŦāĻžāĻĻāĨ¤

day1, William Blake 

Nurse’s Song (Songs of Experience)

Poet: William Blake Written: Around 1794 Published in: Songs of Experience (1794) Poem Type: Lyric Poem Tone: Bitter, harsh, pessimistic, jealous, and reflective Total Lines: 16 Stanzas: 4 (Each stanza consists of 4 lines) Meter: Mostly Iambic Rhyme Scheme: AABB (in each stanza) Themes Key Idea Unlike the joyful nurse in Songs of Innocence, the nurse in this poem no longer delights in children’s play. She calls the children home and insists that their games must end because evening has arrived. Her words reveal not only authority but also bitterness, as she believes that youth and happiness quickly fade with age. Blake suggests that experience replaces the freedom and joy of childhood with disappointment, regret, and unnecessary restrictions imposed by adults. Author’s Position Objective Blake presents the nurse’s speech without directly expressing his own opinion, allowing her words and attitude to reveal the psychological effects of experience. Poet’s Attitude Blake’s attitude is critical and reflective. He criticizes the bitterness and jealousy that experience can create, showing how adults often suppress children’s natural happiness because they have lost their own innocence. Main text: When the voices of children are heard on the greenAnd whisp’rings are in the dale,The days of my youth rise fresh in my mind,My face turns green and pale. Then come home, my children, the sun is gone down,And the dews of night arise;Your spring and your day are wasted in play,And your winter and night in disguise. Translate in Bangla: When = āϝāĻ–āύ the voices = āĻ•āĻŖā§āĻ āĻ¸ā§āĻŦāϰ of children = āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ are heard = āĻļā§‹āύāĻž āϝāĻžāϝāĻŧ on the green = āϏāĻŦ⧁āϜ āĻŽāĻžāϠ⧇ And = āĻāĻŦāĻ‚ whisp’rings = āĻĢāĻŋāϏāĻĢāĻŋāϏ āĻļāĻŦā§āĻĻ are = āφāϛ⧇ in the dale = āωāĻĒāĻ¤ā§āϝāĻ•āĻžāϝāĻŧ The days = āĻĻāĻŋāύāϗ⧁āϞ⧋ of my youth = āφāĻŽāĻžāϰ āϝ⧌āĻŦāύ⧇āϰ rise = āĻœā§‡āϗ⧇ āĻ“āϠ⧇ fresh = āϏāϤ⧇āϜāĻ­āĻžāĻŦ⧇ in my mind = āφāĻŽāĻžāϰ āĻŽāύ⧇ My face = āφāĻŽāĻžāϰ āĻŽā§āĻ– turns = āĻšāϝāĻŧ⧇ āϝāĻžāϝāĻŧ green and pale = āϏāĻŦ⧁āϜ āĻ“ āĻĢā§āϝāĻžāĻ•āĻžāĻļ⧇ Then = āϤāĻ–āύ come home = āĻŦāĻžāĻĄāĻŧāĻŋ āĻĢāĻŋāϰ⧇ āĻāϏ⧋ my children = āφāĻŽāĻžāϰ āĻļāĻŋāĻļ⧁āϰāĻž the sun = āϏ⧂āĻ°ā§āϝ is gone down = āĻ…āĻ¸ā§āϤ āϗ⧇āϛ⧇ And = āĻāĻŦāĻ‚ the dews = āĻļāĻŋāĻļāĻŋāϰ of night = āϰāĻžāϤ⧇āϰ arise = āύ⧇āĻŽā§‡ āφāϏ⧇ Your spring = āϤ⧋āĻŽāĻžāĻĻ⧇āϰ āĻŦāϏāĻ¨ā§āϤ and your day = āĻāĻŦāĻ‚ āϤ⧋āĻŽāĻžāĻĻ⧇āϰ āĻĻāĻŋāύ are wasted = āύāĻˇā§āϟ āĻšāϝāĻŧ⧇ āϝāĻžāϝāĻŧ in play = āϖ⧇āϞāĻžāϧ⧁āϞāĻžāϝāĻŧ And = āĻāĻŦāĻ‚ your winter = āϤ⧋āĻŽāĻžāĻĻ⧇āϰ āĻļā§€āϤ and night = āĻāĻŦāĻ‚ āϰāĻžāϤ in disguise = āĻ›āĻĻā§āĻŽāĻŦ⧇āĻļ⧇ Explanation: Here ,the nurse hears the children playing, but instead of feeling happy, she becomes sad and jealous because their joy reminds her of her lost childhood. Her face turns “green and pale,” symbolizing jealousy and regret. She calls the children home, saying that the sun has set and the night dew is rising. Unlike the nurse in Songs of Innocence, she believes that childhood games are a waste of time. By saying, “Your spring and your day are wasted in play, / And your winter and night in disguise,” she suggests that children’s youth is being wasted in play and that old age will be full of disappointment and hypocrisy. Blake contrasts the joyful innocence of childhood with the pessimistic outlook of experience.  āĻŽā§‚āϞ āĻ­āĻžāĻŦ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻšāĻžāϏāĻŋ-āϖ⧇āϞāĻž āĻĻ⧇āϖ⧇ āϏāĻŦāĻžāϰ āĻŽāύ āϝ⧇āĻŽāύ āφāύāĻ¨ā§āĻĻ⧇ āĻ­āϰ⧇ āĻ“āϠ⧇, āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϰ āύāĻžāĻ°ā§āϏ⧇āϰ āĻ•ā§āώ⧇āĻ¤ā§āϰ⧇ āϤāĻž āĻšāϝāĻŧ āύāĻžāĨ¤ āϤāĻžāĻĻ⧇āϰ āφāύāĻ¨ā§āĻĻ āĻĻ⧇āϖ⧇ āĻŦāϰāĻ‚ āϤāĻžāρāϰ āύāĻŋāĻœā§‡āϰ āĻšāĻžāϰāĻŋāϝāĻŧ⧇ āϝāĻžāĻ“āϝāĻŧāĻž āĻļ⧈āĻļāĻŦ⧇āϰ āĻ•āĻĨāĻž āĻŽāύ⧇ āĻĒāĻĄāĻŧ⧇, āφāϰ āϏ⧇āχ āĻ¸ā§āĻŽā§ƒāϤāĻŋ āϤāĻžāρāϕ⧇ āĻŦāĻŋāώāĻŖā§āύ āĻ•āϰ⧇ āϤ⧋āϞ⧇āĨ¤ āϤāĻžāχ āϤāĻŋāύāĻŋ āĻŽāύ⧇ āĻ•āϰ⧇āύ, āϖ⧇āϞāĻžāϧ⧁āϞāĻžāϝāĻŧ āϏāĻŽāϝāĻŧ āύāĻˇā§āϟ āύāĻž āĻ•āϰ⧇ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻŦāĻžāĻĄāĻŧāĻŋ āĻĢāĻŋāϰ⧇ āϝāĻžāĻ“āϝāĻŧāĻž āωāϚāĻŋāϤāĨ¤ āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• āϖ⧁āĻŦ āϏ⧁āĻ¨ā§āĻĻāϰāĻ­āĻžāĻŦ⧇ āĻĻ⧇āĻ–āĻŋāϝāĻŧ⧇āϛ⧇āύ, āĻœā§€āĻŦāύ⧇āϰ āĻ•āĻ āĻŋāύ āĻ…āĻ­āĻŋāĻœā§āĻžāϤāĻž āĻ…āύ⧇āĻ• āϏāĻŽāϝāĻŧ āĻŽāĻžāύ⧁āώ⧇āϰ āĻŽāύāϕ⧇ āĻāĻŽāύāĻ­āĻžāĻŦ⧇ āĻŦāĻĻāϞ⧇ āĻĻ⧇āϝāĻŧ āϝ⧇ āϏ⧇ āύāĻŋāĻœā§‡āϰ āĻšāĻžāϰāĻŋāϝāĻŧ⧇ āϝāĻžāĻ“āϝāĻŧāĻž āϏ⧁āϖ⧇āϰ āĻ•āĻžāϰāϪ⧇ āĻ…āĻ¨ā§āϝ⧇āϰ āφāύāĻ¨ā§āĻĻāĻ“ āϏāĻšāĻœā§‡ āωāĻĒāĻ­ā§‹āĻ— āĻ•āϰāϤ⧇ āĻĒāĻžāϰ⧇ āύāĻžāĨ¤ āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻ•āĻŦāĻŋ āφāĻŽāĻžāĻĻ⧇āϰ āĻļ⧇āĻ–āĻžāϤ⧇ āϚāĻžāύ, āĻŦāĻĄāĻŧ āĻšāĻ“āϝāĻŧāĻžāϰ āϏāĻ™ā§āϗ⧇ āϏāĻ™ā§āϗ⧇ āϝ⧇āύ āφāĻŽāϰāĻž āĻļ⧈āĻļāĻŦ⧇āϰ āϏāϰāϞāϤāĻž, āφāύāĻ¨ā§āĻĻ āĻ“ āĻĒā§āϰāĻžāĻŖāĻŦāĻ¨ā§āϤāϤāĻžāϕ⧇ āϭ⧁āϞ⧇ āύāĻž āϝāĻžāχ, āĻ•āĻžāϰāĻŖ āϏ⧇āϗ⧁āϞ⧋āχ āĻœā§€āĻŦāύ⧇āϰ āϏāĻŦāĻšā§‡āϝāĻŧ⧇ āϏ⧁āĻ¨ā§āĻĻāϰ āĻ¸ā§āĻŽā§ƒāϤāĻŋāĨ¤

day1, William Blake 

The Nurse’s Song (Songs of Innocence)

Poet: William Blake Written: Around 1789 Published in: Songs of Innocence (1789) Poem Type: Lyric Poem Tone: Joyful, carefree, warm, nurturing, and affectionate Total Lines: 12 Stanzas: 3 (Each stanza consists of 4 lines) Meter: Mostly Iambic Rhyme Scheme: AABB (in each stanza) Themes Key Idea The poem presents a loving nurse watching children play outdoors as evening approaches. She calls them home because the day is ending, but the children ask to continue playing while the sun is still visible and the birds are still singing. Their innocent request fills the nurse with happiness, and she allows them to play longer. Blake portrays childhood as a time of freedom, joy, and natural harmony, where the adult guardian shares in the children’s delight rather than restricting it. Author’s Position Objective Blake presents the scene through the nurse’s observations and dialogue without directly commenting on the events, allowing the joyful atmosphere to speak for itself. Poet’s Attitude Blake’s attitude is warm, loving, and approving. He celebrates children’s playfulness and presents the nurse as a caring figure who finds happiness in the freedom and laughter of the young. Main text: When the voices of children are heard on the green,And laughing is heard on the hill,My heart is at rest within my breast,And everything else is still. ‘Then come home, my children, the sun is gone down,And the dews of night arise;Come, come, leave off play, and let us awayTill the morning appears in the skies.’ ‘No, no, let us play, for it is yet day,And we cannot go to sleep;Besides, in the sky the little birds fly,And the hills are all cover’d with sheep.’ ‘Well, well, go and play till the light fades away,And then go home to bed.’The little ones leapèd and shoutèd and laugh’dAnd all the hills echoèd. Translate in Bangla: When = āϝāĻ–āύ the voices = āĻ•āĻŖā§āĻ āĻ¸ā§āĻŦāϰ of children = āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ are heard = āĻļā§‹āύāĻž āϝāĻžāϝāĻŧ on the green = āϏāĻŦ⧁āϜ āĻŽāĻžāϠ⧇ And = āĻāĻŦāĻ‚ laughing = āĻšāĻžāϏāĻŋāϰ āĻļāĻŦā§āĻĻ is heard = āĻļā§‹āύāĻž āϝāĻžāϝāĻŧ on the hill = āĻĒāĻžāĻšāĻžāĻĄāĻŧ⧇ My heart = āφāĻŽāĻžāϰ āĻšā§ƒāĻĻāϝāĻŧ is at rest = āĻļāĻžāĻ¨ā§āϤ āĻĨāĻžāϕ⧇ within my breast = āφāĻŽāĻžāϰ āĻŦ⧁āϕ⧇ And = āĻāĻŦāĻ‚ everything else = āĻ…āĻ¨ā§āϝ āϏāĻŦāĻ•āĻŋāϛ⧁ is still = āύāĻŋāĻ¸ā§āϤāĻŦā§āϧ Then = āϤāĻ–āύ come home = āĻŦāĻžāĻĄāĻŧāĻŋ āĻĢāĻŋāϰ⧇ āĻāϏ⧋ my children = āφāĻŽāĻžāϰ āĻļāĻŋāĻļ⧁āϰāĻž the sun = āϏ⧂āĻ°ā§āϝ is gone down = āĻ…āĻ¸ā§āϤ āϗ⧇āϛ⧇ And = āĻāĻŦāĻ‚ the dews = āĻļāĻŋāĻļāĻŋāϰ of night = āϰāĻžāϤ⧇āϰ arise = āύ⧇āĻŽā§‡ āφāϏ⧇ Come come = āĻāϏ⧋ āĻāϏ⧋ leave off = āĻŦāĻ¨ā§āϧ āĻ•āϰ⧋ play = āϖ⧇āϞāĻžāϧ⧁āϞāĻž let us away = āϚāϞ⧋ āφāĻŽāϰāĻž āϝāĻžāχ Till = āϝāϤāĻ•ā§āώāĻŖ āύāĻž the morning = āϏāĻ•āĻžāϞ appears = āĻĻ⧇āĻ–āĻž āĻĻ⧇āϝāĻŧ in the skies = āφāĻ•āĻžāĻļ⧇ No no = āύāĻž āύāĻž let us play = āφāĻŽāĻžāĻĻ⧇āϰ āϖ⧇āϞāϤ⧇ āĻĻāĻžāĻ“ for = āĻ•āĻžāϰāĻŖ it is yet day = āĻāĻ–āύ⧋ āĻĻāĻŋāύ āφāϛ⧇ And = āĻāĻŦāĻ‚ we cannot = āφāĻŽāϰāĻž āĻĒāĻžāϰāĻŋ āύāĻž go to sleep = āϘ⧁āĻŽāĻžāϤ⧇ āϝ⧇āϤ⧇ Besides = āϤāĻžāĻ›āĻžāĻĄāĻŧāĻž in the sky = āφāĻ•āĻžāĻļ⧇ the little birds = āϛ⧋āϟ āĻĒāĻžāĻ–āĻŋāϰāĻž fly = āωāĻĄāĻŧ⧇ And = āĻāĻŦāĻ‚ the hills = āĻĒāĻžāĻšāĻžāĻĄāĻŧāϗ⧁āϞ⧋ are all covered = āϏāĻŦ āĻĸ⧇āϕ⧇ āφāϛ⧇ with sheep = āϭ⧇āĻĄāĻŧāĻžāϝāĻŧ Well well = āφāĻšā§āĻ›āĻž āφāĻšā§āĻ›āĻž go and play = āϝāĻžāĻ“ āϖ⧇āϞ⧋ till = āϝāϤāĻ•ā§āώāĻŖ āύāĻž the light = āφāϞ⧋ fades away = āĻŽāĻŋāϞāĻŋāϝāĻŧ⧇ āϝāĻžāϝāĻŧ And then = āϤāĻžāϰāĻĒāϰ go home = āĻŦāĻžāĻĄāĻŧāĻŋ āϝāĻžāĻ“ to bed = āϘ⧁āĻŽāĻžāϤ⧇ The little ones = āϛ⧋āϟ āĻļāĻŋāĻļ⧁āϰāĻž leapèd = āϞāĻžāĻĢāĻžāϞāĻžāĻĢāĻŋ āĻ•āϰāϞ and shouted = āĻāĻŦāĻ‚ āϚāĻŋā§ŽāĻ•āĻžāϰ āĻ•āϰāϞ and laugh’d = āĻāĻŦāĻ‚ āĻšāĻžāϏāϞ  And = āĻāĻŦāĻ‚ all the hills = āϏāĻŦ āĻĒāĻžāĻšāĻžāĻĄāĻŧ echoèd = āĻĒā§āϰāϤāĻŋāĻ§ā§āĻŦāύāĻŋāϤ āĻšāϞ⧋ Explanation: Blake presents the joyful world of childhood and innocence. The nurse feels peaceful as she hears the children laughing and playing on the green fields. As evening approaches, she gently calls them home because the sun is setting and night is coming. However, the children request to play a little longer, saying it is still daylight and that the birds are still flying and the sheep are still grazing, which show that nature has not yet ended its day. Understanding their happiness, the nurse kindly allows them to continue playing until it becomes dark. The poem ends with the children leaping, shouting, and laughing, while the hills echo with their joyful voices. Blake celebrates childhood, freedom, innocence, and harmony with nature in these lines. āĻŽā§‚āϞ āĻ­āĻžāĻŦ: āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻšāĻžāϏāĻŋ, āĻĻ⧌āĻĄāĻŧāĻāĻžāρāĻĒ āφāϰ āϛ⧋āϟ āϛ⧋āϟ āφāύāĻ¨ā§āĻĻ⧇āϰ āĻŽā§āĻšā§‚āĻ°ā§āϤāϗ⧁āϞ⧋āχ āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϰ āĻŽā§‚āϞ āϏ⧌āĻ¨ā§āĻĻāĻ°ā§āϝāĨ¤ āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• āϖ⧁āĻŦ āϏāĻšāϜāĻ­āĻžāĻŦ⧇ āĻĻ⧇āĻ–āĻŋāϝāĻŧ⧇āϛ⧇āύ āϝ⧇ āĻļ⧈āĻļāĻŦ āĻāĻŽāύ āĻāĻ•āϟāĻŋ āϏāĻŽāϝāĻŧ, āϝāĻ–āύ āϖ⧇āϞāĻžāϧ⧁āϞāĻž, āĻĒā§āϰāĻ•ā§ƒāϤāĻŋ āφāϰ āĻ¸ā§āĻŦāĻžāϧ⧀āύāϤāĻžāχ āĻœā§€āĻŦāύ⧇āϰ āϏāĻŦāĻšā§‡āϝāĻŧ⧇ āĻŦāĻĄāĻŧ āφāύāĻ¨ā§āĻĻāĨ¤ āύāĻžāĻ°ā§āϏ āĻĒā§āϰāĻĨāĻŽā§‡ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āĻŦāĻžāĻĄāĻŧāĻŋ āĻĢāĻŋāϰāϤ⧇ āĻŦāϞāϞ⧇āĻ“, āϤāĻžāĻĻ⧇āϰ āĻĒā§āϰāĻžāĻŖāĻ­āϰāĻž āĻšāĻžāϏāĻŋ āφāϰ āϖ⧇āϞāĻžāϝāĻŧ āĻŽā§āĻ—ā§āϧ āĻšāϝāĻŧ⧇ āφāϰāĻ“ āĻ•āĻŋāϛ⧁āĻ•ā§āώāĻŖ āϖ⧇āϞāϤ⧇ āĻĻ⧇āύāĨ¤ āĻāϤ⧇ āĻŦā§‹āĻāĻž āϝāĻžāϝāĻŧ, āϏāĻ¤ā§āϝāĻŋāĻ•āĻžāϰ⧇āϰ āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž āĻ•āĻ–āύ⧋ āĻ…āĻ•āĻžāϰāϪ⧇ āĻļāĻŋāĻļ⧁āĻĻ⧇āϰ āφāύāĻ¨ā§āĻĻ āϕ⧇āĻĄāĻŧ⧇ āύāĻŋāϤ⧇ āϚāĻžāϝāĻŧ āύāĻžāĨ¤ āĻ•āĻŦāĻŋāϤāĻžāϟāĻŋ āφāĻŽāĻžāĻĻ⧇āϰ āĻŽāύ⧇ āĻ•āϰāĻŋāϝāĻŧ⧇ āĻĻ⧇āϝāĻŧ, āĻļ⧈āĻļāĻŦ⧇āϰ āĻāχ āύāĻŋāĻ°ā§āĻŽāϞ āϏ⧁āĻ–, āĻĒā§āϰāĻ•ā§ƒāϤāĻŋāϰ āϏāĻ™ā§āϗ⧇ āĻŽāĻŋāĻļ⧇ āĻĨāĻžāĻ•āĻžāϰ āφāύāĻ¨ā§āĻĻ āĻāĻŦāĻ‚ āĻŦāĻĄāĻŧāĻĻ⧇āϰ āĻ¸ā§āύ⧇āĻš-āĻ­āĻžāϞ⧋āĻŦāĻžāϏāĻž āĻāĻ•āϟāĻŋ āĻļāĻŋāĻļ⧁āϰ āϏ⧁āĻ¨ā§āĻĻāϰ āĻŦ⧇āĻĄāĻŧ⧇ āĻ“āĻ āĻžāϰ āϜāĻ¨ā§āϝ āĻ•āϤāϟāĻž āϗ⧁āϰ⧁āĻ¤ā§āĻŦāĻĒā§‚āĻ°ā§āĻŖāĨ¤ Important line for the exam: 4. The little ones leaped and shouted and laughted And all the hills echoed(The Nurses Song) ★★★

day1, William Blake 

The Chimney Sweeper (Songs of Experience)

Poet: William Blake Written: Around 1794 Published in: Songs of Experience (1794) Poem Type: Lyric Poem Tone: Angry, bitter, ironic, critical, and satirical Total Lines: 18 (The standard version of the poem has 18 lines arranged in 3 sestets.) Stanzas: 3 (Each stanza consists of 6 lines) Meter: Mostly Iambic Rhyme Scheme: AABBCC (with slight variations in rhythm) Themes Key Idea The poem presents the voice of a young chimney sweeper who has been abandoned by his parents and forced into dangerous labour. Although his parents attend church and appear religious, they ignore his suffering and justify their actions in the name of God. The child exposes the hypocrisy of parents, the Church, and society, showing how religion is often used to conceal injustice rather than challenge it. Unlike the hopeful vision in Songs of Innocence, this poem offers a harsh criticism of a society that sacrifices innocent children while pretending to be moral and compassionate. Author’s Position Objective Blake allows the chimney sweeper to speak directly, enabling readers to recognize the cruelty and hypocrisy of society without explicit authorial commentary. Poet’s Attitude Blake’s attitude is bitter, indignant, and deeply critical. He condemns child exploitation, attacks the hypocrisy of religious institutions, and protests against a society that neglects its most vulnerable members while claiming to serve God. Main text: [1] A little black thing among the snow, Crying “weep! ‘weep!” in notes of woe! “Where are thy father and mother? say?” “They are both gone up to the church to pray. Because I was happy upon the heath, And smil’d among the winter’s snow, They clothed me in the clothes of death, And taught me to sing the notes of woe. And because I am happy and dance and sing, They think they have done me no injury, And are gone to praise God and his Priest and King, Who make up a heaven of our misery.” Translation in Bangla: A little black thing = āĻāĻ•āϟāĻŋ āϛ⧋āϟ āĻ•āĻžāϞ⧋ āĻļāĻŋāĻļ⧁ among the snow = āϤ⧁āώāĻžāϰ⧇āϰ āĻŽāĻ§ā§āϝ⧇ Crying = āĻ•āĻžāρāĻĻāϛ⧇ weep weep = āĻāĻžāĻĄāĻŧ⧁ āĻĻāĻŋāχ āĻāĻžāĻĄāĻŧ⧁ āĻĻāĻŋāχ in notes of woe = āĻĻ⧁āσāĻ–āĻ­āϰāĻž āϏ⧁āϰ⧇ Where = āϕ⧋āĻĨāĻžāϝāĻŧ are thy father and mother = āϤ⧋āĻŽāĻžāϰ āĻŦāĻžāĻŦāĻž āĻ“ āĻŽāĻž say = āĻŦāϞ⧋ They = āϤāĻžāϰāĻž are both = āĻĻ⧁āϜāύ⧇āχ gone up = āϚāϞ⧇ āϗ⧇āϛ⧇āύ to the church = āĻ—āĻŋāĻ°ā§āϜāĻžāϝāĻŧ to pray = āĻĒā§āϰāĻžāĻ°ā§āĻĨāύāĻž āĻ•āϰāϤ⧇ Because = āĻ•āĻžāϰāĻŖ I = āφāĻŽāĻŋ was happy = āϏ⧁āĻ–ā§€ āĻ›āĻŋāϞāĻžāĻŽ upon the heath = āĻĒā§āϰāĻžāĻ¨ā§āϤāϰ⧇ And = āĻāĻŦāĻ‚ smil’d = āĻšāĻžāϏāϤāĻžāĻŽ among the winter’s snow = āĻļā§€āϤ⧇āϰ āϤ⧁āώāĻžāϰ⧇āϰ āĻŽāĻ§ā§āϝ⧇ They = āϤāĻžāϰāĻž clothed me = āφāĻŽāĻžāϕ⧇ āĻĒāϰāĻŋāϝāĻŧ⧇ āĻĻāĻŋāϞ in the clothes of death = āĻŽā§ƒāĻ¤ā§āϝ⧁āϰ āĻĒā§‹āĻļāĻžāĻ• And = āĻāĻŦāĻ‚ taught me = āφāĻŽāĻžāϕ⧇ āĻļāĻŋāĻ–āĻŋāϝāĻŧ⧇āϛ⧇ to sing = āĻ—āĻžāχāϤ⧇ the notes of woe = āĻĻ⧁āσāϖ⧇āϰ āϏ⧁āϰ And because = āĻāĻŦāĻ‚ āĻ•āĻžāϰāĻŖ I am = āφāĻŽāĻŋ happy = āϏ⧁āĻ–ā§€ dance = āύāĻžāϚāĻŋ and sing = āĻāĻŦāĻ‚ āĻ—āĻžāύ āĻ—āĻžāχ They = āϤāĻžāϰāĻž think = āĻŽāύ⧇ āĻ•āϰ⧇ they have done = āϤāĻžāϰāĻž āĻ•āϰ⧇āϛ⧇ me no injury = āφāĻŽāĻžāϰ āϕ⧋āύ⧋ āĻ•ā§āώāϤāĻŋ āύāϝāĻŧ And = āĻāĻŦāĻ‚ are gone = āϚāϞ⧇ āϗ⧇āϛ⧇ to praise = āĻĒā§āϰāĻļāĻ‚āϏāĻž āĻ•āϰāϤ⧇ God = āψāĻļā§āĻŦāϰāϕ⧇ and his Priest and King = āĻāĻŦāĻ‚ āϤāĻžāρāϰ āϝāĻžāϜāĻ• āĻ“ āϰāĻžāϜāĻžāϕ⧇ Who = āϝāĻžāϰāĻž make up = āĻ—āĻĄāĻŧ⧇ āϤ⧋āϞ⧇ a heaven = āĻāĻ• āĻ¸ā§āĻŦāĻ°ā§āĻ— of our misery = āφāĻŽāĻžāĻĻ⧇āϰ āĻĻ⧁āσāĻ– āĻĻāĻŋāϝāĻŧ⧇ Explanation: the speaker is a poor chimney sweeper who is described as “a little black thing among the snow,” symbolizing innocence ruined by suffering. When asked about his parents, he replies that they have gone to church to pray, exposing their hypocrisy because they neglect their own child while pretending to be religious. The boy says that although he was once happy and carefree, his parents forced him into chimney sweeping, dressing him in the “clothes of death” (soot-covered clothes) and making him live a life of misery. Even though he continues to sing and dance, his parents wrongly believe they have done him no harm. Blake strongly criticizes the parents, the Church, the Priest, and the King, who enjoy comfort while exploiting innocent children and “make up a heaven of our misery.” The poem exposes the cruelty, hypocrisy, and social injustice of eighteenth-century England.  āĻŽā§‚āϞ āĻ­āĻžāĻŦ āĻāĻ•āϟāĻŋ āϛ⧋āĻŸā§āϟ āĻļāĻŋāĻļ⧁āϰ āĻ•āĻˇā§āĻŸā§‡āϰ āĻŽāĻ§ā§āϝ āĻĻāĻŋāϝāĻŧ⧇ āωāχāϞāĻŋāϝāĻŧāĻžāĻŽ āĻŦā§āϞ⧇āĻ• āϏāĻŽāĻžāĻœā§‡āϰ āĻ•āĻ āĻŋāύ āĻ“ āύāĻŋāĻˇā§āϠ⧁āϰ āĻŦāĻžāĻ¸ā§āϤāĻŦāϤāĻž āϤ⧁āϞ⧇ āϧāϰ⧇āϛ⧇āύāĨ¤ āϝ⧇ āĻļāĻŋāĻļ⧁āϰ āĻšāĻžāϏāĻŋ-āϖ⧇āϞāĻž āφāϰ āĻ¸ā§āĻŦāĻĒā§āύ⧇ āĻ­āϰāĻž āĻļ⧈āĻļāĻŦ āĻĨāĻžāĻ•āĻžāϰ āĻ•āĻĨāĻž, āϤāĻžāϕ⧇ āĻœā§€āĻŦāĻŋāĻ•āĻžāϰ āϜāĻ¨ā§āϝ āĻ•āĻ ā§‹āϰ āĻĒāϰāĻŋāĻļā§āϰāĻŽ āĻ•āϰāϤ⧇ āĻšāĻšā§āϛ⧇āĨ¤ āϏāĻŦāĻšā§‡āϝāĻŧ⧇ āĻ•āĻˇā§āĻŸā§‡āϰ āĻŦāĻŋāώāϝāĻŧ āĻšāϞ⧋, āϤāĻžāϰ āĻŦāĻžāĻŦāĻž-āĻŽāĻž, āĻ—āĻŋāĻ°ā§āϜāĻž āĻāĻŦāĻ‚ āϏāĻŽāĻžāϜ āύāĻŋāĻœā§‡āĻĻ⧇āϰ āϧāĻ°ā§āĻŽāĻĒāϰāĻžāϝāĻŧāĻŖ āĻŦāϞ⧇ āĻŽāύ⧇ āĻ•āϰāϞ⧇āĻ“ āĻļāĻŋāĻļ⧁āϟāĻŋāϰ āĻĻ⧁āσāĻ–-āĻ•āĻˇā§āĻŸā§‡āϰ āĻĒā§āϰāϤāĻŋ āϤāĻžāϰāĻž āωāĻĻāĻžāϏ⧀āύāĨ¤ āĻļāĻŋāĻļ⧁āϟāĻŋ āĻŦāĻžāχāϰ⧇ āĻĨ⧇āϕ⧇ āĻšāĻžāϏāϤ⧇ āĻšā§‡āĻˇā§āϟāĻž āĻ•āϰāϞ⧇āĻ“ āϤāĻžāϰ āĻœā§€āĻŦāύ⧇āϰ āϝāĻ¨ā§āĻ¤ā§āϰāĻŖāĻž āϞ⧁āĻ•āĻŋāϝāĻŧ⧇ āĻĨāĻžāϕ⧇ āύāĻžāĨ¤ āĻāχ āĻ•āĻŦāĻŋāϤāĻžāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻŦā§āϞ⧇āĻ• āφāĻŽāĻžāĻĻ⧇āϰ āĻŽāύ⧇ āĻ•āϰāĻŋāϝāĻŧ⧇ āĻĻ⧇āύ āϝ⧇ āĻļ⧁āϧ⧁ āĻĒā§āϰāĻžāĻ°ā§āĻĨāύāĻž āĻŦāĻž āϧāĻ°ā§āĻŽā§€āϝāĻŧ āφāϚāĻžāϰ āĻĒāĻžāϞāύ āĻ•āϰāĻžāχ āϝāĻĨ⧇āĻˇā§āϟ āύāϝāĻŧ; āϏāĻ¤ā§āϝāĻŋāĻ•āĻžāϰ⧇āϰ āĻŽāĻžāύāĻŦāϤāĻž āĻšāϞ⧋ āĻ…āϏāĻšāĻžāϝāĻŧ āĻŽāĻžāύ⧁āώ⧇āϰ āĻĒāĻžāĻļ⧇ āĻĻāĻžāρāĻĄāĻŧāĻžāύ⧋ āĻāĻŦāĻ‚ āϤāĻžāĻĻ⧇āϰ āĻ•āĻˇā§āϟ āĻĻā§‚āϰ āĻ•āϰāĻžāϰ āĻšā§‡āĻˇā§āϟāĻž āĻ•āϰāĻžāĨ¤ āϤāĻžāχ āĻāχ āĻ•āĻŦāĻŋāϤāĻž āφāĻŽāĻžāĻĻ⧇āϰ āĻ…āĻ¨ā§āϝāĻžāϝāĻŧ, āĻ­āĻŖā§āĻĄāĻžāĻŽāĻŋ āĻ“ āĻļāĻŋāĻļ⧁āĻļā§‹āώāϪ⧇āϰ āĻŦāĻŋāϰ⧁āĻĻā§āϧ⧇ āϏāĻšā§‡āϤāύ āĻšāϤ⧇ āĻāĻŦāĻ‚ āφāϰāĻ“ āĻŽāĻžāύāĻŦāĻŋāĻ• āϏāĻŽāĻžāϜ āĻ—āĻĄāĻŧ⧇ āϤ⧁āϞāϤ⧇ āĻ…āύ⧁āĻĒā§āϰāĻžāĻŖāĻŋāϤ āĻ•āϰ⧇āĨ¤ Important line for the exam: 5-  And because I am happy and dance and sing.They think they have done me no injury. And are gone to praise God and his Priest and King. Who make up a heaven of our misery.★★★

error: Content is protected !!
Scroll to Top