under general notions, and with--yes! with written labels
fluttering on the stalks instead of blossoms--a botanic or
physic garden, as they used to say, instead of our
flower-garden and orchard. [Footnote: _Plato and
Platonism._]

But it is only against this particular conception of philosophy, which
is based upon abstraction of the ideal from the sensual, that the poet
demurs. Beside the foregoing view of philosophy expressed by Pater, we
may place that of another poet, an adherent, indeed, of one of the most
purely sensuous schools of poetry. Arthur Symons states as his belief,
"The poet who is not also philosopher is like a flower without a root.
Both seek the same infinitude; the one apprehending the idea, the other
the image." [Footnote: _The Romantic Movement,_ p. 129.] That is,
to the poet, ideality is the hidden life of the sensual.

Wherever a dry as dust rationalizing theology is in vogue, it is true
that some poets, in their reaction, have gone to the extreme of
subscribing to a materialistic conception of the universe. Shelley is
the classic example. Everyone is aware of his revulsion from Paley's
theology, which his father sternly proposed to read aloud to him, and of
his noisy championing of the materialistic cause, in _Queen Mab_.
But Shelley is also the best example that might be cited to prove the
incompatibility of materialism and poetry. It might almost be said that
Shelley never wrote a line of genuine poetry while his mind was under
the bondage of materialistic theory. Fortunately Shelley was scarcely
able to hold to the delusion that he was a materialist throughout the
course of an entire poem, even in his extreme youth. To Shelley, more
truly perhaps than to any other poet, the physical world throbs with
spiritual life. His materialistic theories, if more loudly vociferated,