sense or invested with a new. Hence the bewildering catalogues, genealogies, and divisions which (especially in such later books as the Jerusalem) seem at first invented only to strike any miserable reader with furious or lachrymose lunacy. Hence, though heaven knows by no fault of the originals, the insane cosmogony, blatant mythology, and sonorous aberration of thoughts and theories. Hence also much of the special force and supreme occasional loveliness or grandeur in expression. Conceive a man incomparably gifted as to the spiritual side of art, prone beyond all measure to the lyrical form of work, incredibly contemptuous of all things and people dissimilar to himself, of an intensely sensitive imagination and intolerant habit of faith, with a passionate power of peculiar belief, taking with all his might of mental nerve and strain of excitable spirit to a perusal and reperusal of such books as Job and Ezekiel. Observe too that his tone of mind was as far from being critical as from being orthodox. Thus his ecstacy of study was neither on the one side tempered and watered down by faith in established forms and external creeds, nor on the other side modified and directed by analytic judgment and the lust of facts. To Blake either form of mind was alike hateful. Like the Moses of Rabbinical tradition, he was "drunken with the kisses of the lips of God." Rational deism and clerical religion were to him two equally abhorrent incarnations of the same evil spirit, appearing now as negation and now as restriction. He wanted supremacy of freedom with intensity of faith. Hence he was properly neither Christian nor infidel: he was emphatically a heretic. Such men, according to the
