When we have understood this, we have understood

the second of the great ideas in Blake—the idea of ideas.

To sum up Blake's philosophy in any phrase sufficiently simple and popular for our purpose is not at all easy. For Blake's philosophy was not simple. Those who imagine that because he was always talking about lambs and daisies, about Jesus and little children, that therefore he held a simple gospel of goodwill, entirely misunderstand the whole nature of his mind. No man had harder dogmas; no one insisted more that religion must have theology. The Everlasting Gospel was far from being a simple gospel. Blake had succeeded in inventing in the course of about ten years as tangled and interdependent a system of theology as the Catholic Church has accumulated in two thousand. Much of it, indeed, he inherited from ancient heretics who were much more doctrinal than the orthodoxy which they opposed. Notable among these were the Gnostics, and in some degree the mad Franciscans who followed Joachim de Flor. Very few modern people would know an Akamoth or an Æon if they saw him. Yet one would