only an extreme instance of this. Joaquin Miller's _The Ideal and the
Real_ is an allegory in which the poet, following ideal beauty into
this world, finds her in such a form. The tradition of the poet
idealizing the outcast, which dates back at least to Rossetti's
_Jenny_, is still alive, as witness John D. Neihardt's recent poem,
_A Vision of Woman_. [Footnote: See also Kirke White, _The Prostitute_;
Whitman, _To a Common Prostitute_; Joaquin Miller, _A Dove of St. Mark_;
and Olive Dargan, _A Magdalen to Her Poet_.]

To return to the question of the poet's fickleness, a very ingenious
denial of it is found in the argument that, as his poetical love is
purely ideal, he can indulge in a natural love that in no way interferes
with it. A favorite view of the 1890's is in Ernest Dowson's _Non Sum
Qualis Eram Bonae sub Regno Cynarae_:

Last night, ah, yesternight, betwixt her lips and mine
There fell thy shadow, Cynara! thy breath was shed
Upon my soul between the kisses and the wine;
And I was desolate and sick of an old passion;
Yea, I was desolate and bowed my head:
I have been faithful to thee, Cynara! in my fashion.

The poet sometimes regards it as a proof of the supersensual nature of
his passion that he is, willing to marry another woman. The hero of May
Sinclair's novel, _The Divine Fire_, who is irresistibly impelled
to propose to a girl, even while he trembles at the sacrilege of her
touching a book belonging to his soul's mistress, is only a _reductio
ad absurdum_ of a rather popular theory. All narratives of this sort
can probably be traced back to Dante's autobiography, as given in the
_Vita Nuova_. We have two poetic dramas dealing with Dante's love,