In the morning I awoke at the flutter of thy boat-sails, Lady of my Voyage, and I left the shore to follow the beckoning waves. I asked thee, "Does the dream-harvest ripen in the island beyond the blue?" The silence of thy smile fell on my question like the silence of sunlight on waves. The day passed on through storm and through calm, The perplexed winds changed their course, time after time, and the sea moaned. I asked thee, "Does thy sleep-tower stand somewhere beyond the dying embers of the day's funeral pyre?" No answer came from thee, only thine eyes smiled like the edge of a sunset cloud. It is night. Thy figure grows dim in the dark. Thy wind-blown hair flits on my cheek and thrills my sadness with its scent. My hands grope to touch the hem of thy robe, and I ask thee—"Is there thy garden of death beyond the stars, Lady of my Voyage, where thy silence blossoms into songs?" Thy smile shines in the heart of the hush like the star-mist of midnight. IV In Shelley we clearly see the growth of his religion through periods of vagueness and doubt, struggle and searching. But he did at length come to a positive utterance of his faith, though he died young. Its final expression is in his "Hymn to Intellectual Beauty." By the title of the poem the poet evidently means a beauty that is not merely a passive quality of particular things, but a spirit that manifests itself through the apparent antagonism of the unintellectual life. This hymn rang out of his heart when he came to the end of his pilgrimage and stood face to face with the Divinity, glimpses of which had already filled his soul with restlessness. All his experiences of beauty had ever teased him with the question as to what was its truth. Somewhere he sings of a nosegay which he makes of violets, daisies, tender bluebells and— That tall flower that wets, Like a child, half in tenderness and mirth, Its mother's face with heaven-collected tears. He ends by saying: And then, elate and gay, I hastened to the spot whence I had come, That I might there present it!—Oh! to whom? This question, even though not answered, carries a significance. A creation of beauty suggests a fulfilment, which is the fulfilment of love. We have heard some poets scoff at it in bitterness and despair; but it is like a sick child beating its own mother—it is a sickness of faith, which hurts truth, but proves it by its very pain and anger. And the faith itself is this, that beauty is the self-offering of the One to the other One. In the first part of his "Hymn to Intellectual Beauty" Shelley dwells on the inconstancy and evanescence of the manifestation of beauty, which imparts to it an appearance of frailty and unreality: