up into the life of that spirit where is no error nor negation. It naturally follows that to Blake the one important point was to keep the senses, "the chief inlet of soul," perpetually cleansed and open, that he might descry the Great Reality of which Nature and all her phenomena are but a symbol or shadow. In fact, Blake's hope for man lay in the contrary of Herbert Spencer's philosophy. The continuous evolution into new divisions and organisms, separate selfhoods and particles, was to him the falling of Urizen, head downwards, and bound with the snake of materiality, deeper and deeper into the abyss. By union, not division, by aspiring into the universal life, by conquering the selfhood and cleaving to the divine element (Jesus Christ) which exists in every human heart, Blake conceived that man might, if he would, find salvation, true vision, and everlasting life. His own vision was always double or symbolic, and he prayed to be delivered from "single vision" and "Newton's sleep." For the preoccupation with Nature as an end in itself and an object worthy of study was to him the great error, a sign of the horror of great darkness that clouded the human intelligence. In moments of a special inrush of spiritual apprehension his vision was "threefold," and sometimes "fourfold," which suggests that vista behind vista unrolled itself, revealing untellable truth and beauty to his keen etherealized sight. These things, not being matters of common experience, must be received and understood intuitively, and not Blake himself can always make them comprehensible to us. His language and visions recall the language and visions of the Prophet Ezekiel, whose writings were read and re-read by him till they created a frenzy of excitement in his sensitive brain. His opinion of women, far from being in accordance with our modern emancipated views, was somewhat oriental, though among his poems we may find many instances of sweet and spiritual femininity.