tyrannies of the world, is first seen as the star of love or beauty. And at the end of _The Ode to Naples_, he cries out to ‘the spirit of beauty’ to overturn the tyrannies of the world, or to fill them with its ‘harmonizing ardours.’ He calls the spirit of beauty liberty, because despotism, and perhaps, as ‘the man of virtuous soul commands not nor obeys,’ all authority, pluck virtue from her path towards beauty, and because it leads us by that love whose service is perfect freedom. It leads all things by love, for he cries again and again that love is the perception of beauty in thought and things, and it orders all things by love, for it is love that impels the soul to its expressions in thought and in action, by making us ‘seek to awaken in all things that are, a community with what we experience within ourselves.’ ‘We are born into the world, and there is something within us which, from the instant that we live, more and more thirsts after its likeness.’ We have ‘a soul within our soul that describes a circle around its proper paradise which pain and sorrow and evil dare not overleap,’ and we labour to see this soul in many mirrors, that we may possess it the more abundantly. He would hardly seek the progress of the world by any less gentle labour, and would hardly have us resist evil itself. He bids the reformers in _The Philosophical Review of Reform_ receive ‘the onset of the cavalry,’ if it be sent to disperse their meetings, ‘with folded arms,’ and ‘not because active resistance is not justifiable, but because temperance and courage would produce greater advantages than the most decisive victory;’ and he gives them like advice in _The Masque of Anarchy_, for liberty, the poem cries, ‘is love,’ and can make the rich man kiss its feet, and, like those who followed Christ, give away his goods and follow it throughout the world. He does not believe that the reformation of society can bring this beauty, this divine order, among men without the regeneration of the hearts of men. Even in _Queen Mab_, which was written before he had found his deepest thought, or rather perhaps before he had found words to utter it, for I do not think men change much in their deepest thought, he is less anxious to change men’s beliefs, as I think, than to cry out against that serpent more subtle than any beast of the field, ‘the cause and the effect of tyranny.’ He affirms again and again that the virtuous, those who have ‘pure desire and universal love,’ are happy in the midst of tyranny, and he foresees a day when ‘the spirit of nature,’ the spirit of beauty of his later poems, who has her ‘throne of power unappealable in every human heart,’ shall have made men so virtuous that ‘kingly glare will lose its power to dazzle and silently pass by,’ and as it seems commerce, ‘the venal interchange of all that human art or nature yields, which wealth should purchase not,’ come as silently to an end.