off from him with the sharpest edge of flint that rebellious hands can whet. In these galliambics of Blake's we see the flint of Atys whetted for such work; made ready against the priests of Nature and her God, though by an alien hand that will cast no incense upon the altar of Cybele; no Phrygian's, who would spend his own blood to moisten and brighten the high places of her worship: but one ready, with what fire he can get, to burn down the groves and melt down the cymbals of Dindymus.
Returning now to the residue of the immediate matter in hand, we may duly notice in this excursive and all but shapeless poem many of Blake's strong points put forth with all his strength: curiously crossed and intermixed with rough skirmishing attacks on the opposite faction, clerical or sceptical, by way of interlude. "You would have Christ act according to what you call a rational or a philanthropic habit of mind—set the actual God to reason, to elevate, to convince or convert after the fashion in which you would set about it? redeem, not the spiritual man by inspiration of his spirit, but the bodily man by application of his arguments? make him as 'Bacon and Newton'" (Blake's usual types of the mere understanding)?
For thus the Gospel St. Isaac confutes:
'God can only be known by his attributes;
And as to the indwelling of the Holy Ghost
Or of Christ and the Father, it's all a boast
And pride and vanity of imagination
That did wrong to follow this world's fashion.'
To teach doubt and experiment
Certainly was not what Christ meant."
Certainly also no doggrel can be rougher, looser, heavier-weighted about the wrists and ankles, than this;
