or dogmatic body of faith; or may imply that the two forces, after that supreme sacrifice, coalesced and became one, all absolute Deity, being absorbed into the Divine Humanity; or, as a practical public would suggest, may mean or typify nothing. It is certain that Blake appears so far to have accepted the "Catholic tradition" as to regard this death or sacrifice as tending somehow not merely to the redemption of man (which would be no more than the sequel or outcome of his mystic faith in the Salvation of man by man, the deliverance or redemption of the accident through the essence), but also to the union of the divine crucified man with the creative governing power. Somehow; but the prophet must explain for himself the exact means. We are now fairly up to the ears in mysticism, and cannot afford to strike out at random, for fear of being carried right off our feet by the ground-swell and drifted into waters where swimming will be yet tougher work.
The belief in "holy insurrection" must be almost as old as the oldest religions or philosophies afloat or articulate. In the most various creeds this feature of faith stands out sharply with a sort of tangible human appeal. Earlier heretics than the author of Jerusalem have taken this to be the radical significance of Christianity; a divine revolt against divine law; an evidence that man must become as God only by resistance to God—"the God of this world;" that if Prometheus cannot, Zeus will not deliver us: and that man, if saved at all, must indeed be saved "so as by fire"—by ardour of rebellion and strenuous battle against the God of nature: who as of old must yet feed upon his children, and will no
