And the Great Spirit of Good did creep among The nations of mankind, and every tongue Cursed and blasphemed him as he passed, for none Knew good from evil. There is no doubt that to Shelley the form assumed by the divine in man was love. Mrs Shelley, in her note to _Rosalind and Helen_, says that, "in his eyes it was the essence of our being, and all woe and pain arose from the war made against it by selfishness or insensibility, or mistake"; and Shelley himself says, "the great secret of morals is love; or a going out of our own nature, and an identification of ourselves with the beautiful which exists in thought, action or person, not our own." Shelley was always searching for love; and, although he knew well, through his study of Plato, the difference between earthly and spiritual love, that the one is but the lowest step on the ladder which leads to the other, yet in actual practice he confounded the two. He knew that he did so; and only a month before his death, he summed up in a sentence the tragedy of his life. He writes to Mr Gisborne about the _Epipsychidion_, saying that he cannot look at it now, for-- "the person whom it celebrates was a cloud instead of a Juno," and continues, "If you are curious, however, to hear what I am and have been, it will tell you something thereof. It is an idealized history of my life and feelings. I think one is always in love with something or other; the error--and I confess it is not easy for spirits cased in flesh and blood to avoid it--consists in seeking in a mortal image the likeness of what is, perhaps, eternal." No poet has a more distinct philosophy of life than Browning. Indeed he has as much a right to a place among the philosophers, as Plato has to one among the poets. Browning is a seer, and pre-eminently a mystic; and it is especially interesting as in the case of Plato and St Paul, to encounter this latter quality as a dominating characteristic of the mind of so keen and logical a dialectician. We see at once that the main position of Browning's belief is identical with what we have found to be the characteristic of mysticism--unity under diversity at the centre of all existence. The same essence, the one life, expresses itself through every diversity of form. He dwells on this again and again:-- God is seen In the star, in the stone, in the flesh, in the soul and the clod. And through all these forms there is growth upwards. Indeed, it is only upon this supposition that the poet can account for many a thrill Of kinship, I confess to, with the powers Called Nature: animate, inanimate In parts or in the whole, there's something there Man-like that somehow meets the man in me. _Prince Hohenstiel-Schwangau._