Part 25

(This stanza ought probably to be omitted; but I retain it as being carefully numbered for insertion by Blake: though he by some evident slip of mind or pen has put it before the preceding one.)

"Let us agree to give up love And root up the infernal grove, Then shall we return and see The worlds of happy eternity.

"And throughout all eternity I forgive you, you forgive me; As our dear Redeemer said, This the wine and this the bread."

That is perfect _Jerusalem_ both for style and matter. The struggle of either side for supremacy--the flight and pursuit--the vehemence and perversion--the menace and the persuasion--the separate Spectre or incarnation of sex "annihilated on the rocks" of rough law or stony circumstance and necessity--the final vision of an eternity where the jealous divided loves and personal affections "born of shame and pride" shall be destroyed or absorbed in resignation of individual office and quality--all this belongs but too clearly to the huge prophetic roll. Few however will be desirous, and none will be wise, to resign for these gigantic shadows of formless and baseless fancy the splendid exposition given by the editor (p. 76 of vol. ii). Seen by that new external illumination, though it be none of the author's kindling, his poem stands on firmer feet and is clothed with a nearer light.

[63] In the mythologic scheme, also, Los god of time and Albion father of the races of men are rival powers; and the "Spectre" or satellite deity reproaches his lord with resignation of the world and all its ways and generations (which should have been subject only to the Time-Spirit) to the guidance of the nations sprung from the patriarch Albion (called in Biblical records after Jewish names, here spoken of by their English or other titles, more or less burlesque and barbaric) who have taken upon themselves to subdue even Time himself to this work and divide his spoils. So closely is the bare mythical construction enwound with the symbolic or doctrinal passages which are meant to give it such vitality and such coherence as they may.

[64] Who adore nature as she appears to the Deist, who select this and reject that, assume and presume according to moral law and custom, instead of accepting the Pantheistic revelation which consecrates all things and absorbs all contraries.

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