Be that as it may, the points in relation to our subject are that Shelley's emphasis is upon the conservation of beauty, while Keats's emphasis is upon the evolution of new beauty. In the cave where Prometheus and Asia dwell--the cave of universal spirit--is given forth the inspiration to humanity for painting, poetry and arts, yet to be born, and all these arts return to delight them, fashioned into form by human artists. Love is the ruling principle. Therefore all forms of beautiful art are immortal. Aprile,[1] as he first appears, is an elaboration upon this idea. He would love all humanity with such intensity that he would immortalize in all forms of art--painting, poetry, music--every thought and emotion of which the human soul is capable, and this done he would say: "His spirits created-- God grants to each a sphere to be its world, Appointed with the various objects needed To satisfy its own peculiar want; So, I create a world for these my shapes Fit to sustain their beauty and their strength." In short, he would found a universal art museum exactly like the cave in which Prometheus dwelt. The stress is no more than it is in Shelley upon a search for new beauty, and there is not a hint that a coming beauty shall blot out the old until Aprile recognizes Paracelsus as his king. Then he awakes to the fact that his own ideal has been partial, because he has not been a seeker after knowledge, or new beauty, and in much the same spirit as Oceanus, he exclaims: "Lo, I forget my ruin, and rejoice In thy success, as thou! Let our God's praise Go bravely through the world at last! What care Through me or thee?" But Paracelsus had learned a lesson through Aprile which the Apollo of Keats had not learned. He does not accept kingship at the expense of Aprile as Apollo would do at the expense of Hyperion. He includes in his final theory of life all that is beautiful in Aprile's or Shelley's ideal and adds to it all that is beautiful of the Keats ideal. The form of his philosophy is evolutionary, and up to the time of his meeting with Aprile had expressed itself as the search for knowledge. Through Aprile his philosophy becomes imbued with soul, the attributes of which are the spirit of love and the spirit of beauty, one of which conserves and immortalizes beauty, the other of which searches out new beauty. So, working hand in hand, they become one, while the search for knowledge, thus spiritualized, becomes the search for beauty always inspired by love. The aim of the evolutionary process thus becomes the unfolding of ever new phases of beauty in which God takes endless delight, and to the final enjoyment of which mankind shall attain.