Vala's veil, the net, and so forth ("Milton," p. 22, l. 61). Los only just contrived that four sons of his, (and Jerusalem's) sixteen, should not "flee," — namely, the four "unvegetated," Rintrah, Palamabron, Theotormon and Bromion. Enitharmon breathed Satan into Golgonooza (VIII., 377), though Rintrah and Palamabron had cut him off. It was her "moony space," and when he rolled down he rolled down in it (l. 388).
Jerusalem there who was created in Golgonooza from the very spectres who were Satan in the aggregate (Night VIII., l. 136, aud elsewhere), wove them mantles of life and death (VIII., 391), being herself a building of Human Souls, — "Milton," p. 4, l. 19, actuated by Pity. Thus Jerusalem aud Enitharmon grow one, and have the good aspect of Pity, which joins what wrath has rent asunder, while its bad aspect being the "false pity," ("Milton," p. 5, ll. 27 and 43, p. 6, l. 19,) "divides the soul and man un-mans."
"Driving the harrow in Pity's paths " ("Milton," p. 10, l. 28,) has an artistic reference also. Driving inspiration in realism's paths is one of the equivalents.
"Divine Pity" supports Leutha, ("Milton, p. 11, l. 7,) the feminine self-sacrifice, or Christ. She is a daughter of Los and Beulah (Vala, VIII., 357, and "Milton," p. 9, l. 28). Here, examples may cease. The usual truth that everything has two aspects, according as it is used to serve God, — the true imagination, or mammon, the matter-believing intellect of the five senses, must needs apply to pity as to other things.
It has been noticed that Ore and Schofield were on a level by being father of their brethren. It will be remembered how Reuben "enrooted" and Hand "absorbed" their brethren. This gives them all a quality in which they resemble one another in a degree that suggests that missing fragments of the story of any one of the four may be restored by consulting the story of another and using it appropriately.
This leads to an understanding of the contradiction that Satan
