But these various poets and thinkers, while suggesting a soul-side of the material universe, have not ventured to attribute spirits to specific lumps of matter such as the planets. Science has banished those celestial genii. Kepler and Newton substituted for them the "bald and barren doctrine of gravitation", to the disgust of the theologically orthodox. It is possible, however, that science did not banish these planetary spirits, but only prevented us from seeing them, by turning our eyes in another direction, towards the laws according to which the material universe works; as if we should become so absorbed in the chemistry and physics of blood oxidation, digestion, cerebral change, and the like, as to forget that the human body has a consciousness associated with it. It may be that we are too materialistic in our astronomy. Perhaps Lorenzo was right, even about the music of the spheres; and that our deafness, not their silence, is the reason why we do not hear it. The nineteenth century produced a thinker who revived the animistic idea in an improved form. He elaborated it into a system of philosophy, welding into it the discoveries of science, and leaving room for any further advance in that direction. At the same time he showed that his system was essentially religious, and indeed quite consistent with Christianity in its best interpretations. But his writings fell almost dead from the press, for he was before his time. The scientific men were materialists, and sneered at a system which recognised a spiritual world; while the orthodox Christians were scared by its evolutionary method and its acceptance of Darwinism when the latter arrived--for the philosophy preceded it--and also by the novelty of some of its ideas.