Howl Religion Quotes
How we cite our quotes: (line)
Quote #1
who bared their brains to Heaven under the El and saw Mohammedan angels staggering on tenement roofs illuminated (line 5)
How does the speaker know the angels are Islamic, or "Mohammedan"? There is no indication from these lines. Ginsberg was less interested in complicated theological differences and debates than in the sheer power of religious imagery. He used images and symbols from many different religious traditions.
Quote #2
who vanished into nowhere Zen New Jersey leaving a trail of ambiguous picture postcards of Atlantic City Hall (line 20)
The Beats had an affinity for Asian literature and Zen Buddhist writings in particular. Is the speaker suggesting that "nowhere," "Zen," and "New Jersey" could be the same place? "Zen" isn't actually a place, except metaphorically: it's a state of enlightenment characterized by the absence of thought or feeling.
Quote #3
who studied Plotinus Poe St. John of the Cross telepathy and bop kabbalah because the cosmos instinctively vibrated at their feet in Kansas (line 24)
"Mysticism" refers to religious practices that aim for an immediate connection with the divine. Kabbalah is a form of Jewish mysticism, and St. John of the Cross was a Christian mystical writer. The speaker of Howl does not show a wide knowledge of religious traditions, but rather an interest in specific (and generally radical) thinkers from several different faiths.
Quote #4
who loned it through the streets of Idaho seeking visionary indian angels who were visionary indian angels (line 25)
The poem contains two references to Native American spirituality (see also: line 13). Some Native American tribes use a hallucinogenic plant called "peyote" to induce visions at religious ceremonies.
Quote #5
who fell on their knees in hopeless cathedrals praying for each other's salvation and light and breasts, until the soul illuminated its hair for a second (line 62)
This line demonstrates the speaker's ambivalent attitude toward religion. On the one hand, the cathedrals are called "hopeless," as in, they fail to inspire hope. On the other hand, the people in prayer achieve "illumination" inside the cathedral, if only for a brief moment.
Quote #6
the madman bum and angel beat in Time, unknown, yet putting down here what might be left to say in time come after death,
and rose reincarnate in the ghostly clothes of jazz in the goldhorn shadow of the band and blew the suffering of America's naked mind for love into an eli eli lamma lamma sabacthani saxophone cry that shivered the cities down to the last radio
with the absolute heart of the poem of life butchered out of their own bodies good to eat a thousand years. (lines 76-78)
The phrase "eli eli lamma lamma sabacthani," means, roughly, "My God, my God, why have you forsaken me?" Jesus Christ supposedly uttered it as he died on the Cross. Ginsberg adopts the story of Christ's death and resurrection as a metaphor for the resurrection of poor poets into jazz musicians. He portrays them as modern-day messiahs who sacrifice themselves for their art.
Quote #7
They broke their backs lifting Moloch to Heaven! Pavements, trees, radios, tons! lifting the city to Heaven which exists and is everywhere about us! (line 89)
"Moloch" is the name of a false god in Ancient Hebrew scripture. This line contrasts an idea of Heaven as superior to humans and "above" them to an idea of Heaven as "everywhere about us."
Quote #8
I'm with you in Rockland where you accuse your doctors of insanity and plot the Hebrew socialist revolution against the fascist national Golgotha (line 107)
Ginsberg proudly associates socialism with Judaism, or at least with Jews. He may also be poking fun at the anti-Semites who made this argument. By contrast, Golgotha, the site of Christ's death, is associated with fascism and nationalism. In other words, these two forces are responsible for "killing" the loving spirit of Christ.
Quote #9
I'm with you in Rockland where you will split the heavens of Long Island and resurrect your living human Jesus from the superhuman tomb (line 108)
Solomon (and, implicitly, the speaker of the poem) value the "human" Jesus, who died for his love of mankind, over the "superhuman" Jesus as the Son of God. Although this view runs contrary to most Christian theology, Ginsberg didn't really care about remaining true to dogma.