from this mythology; he must enter into the body of a law or system and put on the qualities of spirits strange to himself (Rintrah); he is divided, inconsistent, a mystery and error to himself; he represents Monotheism with its stringent law and sacerdotal creed, Jewish or Christian, as opposed to Pantheism whereby man and God are one, and by culture and perfection of humanity man makes himself God. The point of difference here between Blake and many other western Pantheists is that in his creed self-abnegation (in the mystic sense, not the ascetic—the Oriental, not the Catholic) is the highest and only perfect form of self-culture: and as Satan (under "names divine"—see the Epilogue to the Gates of Paradise) is the incarnate type of Monotheism, so is Jesus the incarnate type of Pantheism. To return to our myth; the stronger spirit rears walls of rocks and forms rivers of fire round them;
And Satan, not having the Science of Wrath but only of Pity,[1]
Rent them asunder; and Wrath was left to Wrath, and Pity to Pity."
This is Blake's ultimate conception of active evil; not wilful wrong-doing by force of arm or of spirit; but mild error, tender falsehood innocent of a purpose, embodied in an external law of moral action and restrictive faith, and clothed with a covering of cruelty which adheres to and grows into it (Decalogue and Law). A subtle and rather
- ↑ That is, being unable to reconcile qualities, to pass beyond the legal and logical grounds of good and evil into the secret places where they are not. The whole argument hinges on this difference between Pantheism, which can, and Theism, which cannot, and is therefore no surer or saner than a mere religion based on Church or Bible, nor less incompetent to include, to expound, to redeem the world.
