What quality went to form a man of achievement, especially in literature, and which Shakespeare possessed so enormously--I mean _Negative Capability_, that is, when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason. Coleridge, for instance, would let go by a fine isolated verisimilitude caught from the Pentralium of mystery, from being incapable of remaining content with half-knowledge--With a great poet the sense of Beauty overcomes every other consideration, or rather obliterates all consideration. Plato would agree with this,--all but the last sentence. Only, in place of the phrase "negative capability," he would substitute "incapability," and reflect that the poet fails to see absolute beauty because he is not content to leave the sensual behind and press on to absolute reality. It may be that Plato is right, yet one cannot help wishing that sometime a poet may arise of greater power of persuasion than any with whom we have dealt, who will prove to Plato what he appears ever longing to be convinced of, that absolute ideality is not a negation of the sensual, and that poetry, in revealing the union of sense and spirit, is the strongest proof of idealism that we possess. A poet may yet arise who will prove that he is right in refusing to acknowledge that this world is merely a surface upon which is reflected the ideals which constitute reality and which abide in a different realm. The assumption in that conception is that, if men have spiritual vision, they may apprehend ideals directly, altogether apart from sense. On the contrary, the impression given by the poet is that ideality constitutes the very essence of the so-called physical world, and that this essence is continually striving to express itself through refinement and remolding of the outer crust of things. So, when the world of sense comes to express perfectly the ideal, it will not be a mere representation of reality. It will be reality. If he can prove this, we must acknowledge that, not the rationalistic philosopher, but the poet, grasps reality _in toto_. However inconclusive his proof, the claims of the poet must fascinate one with their implications. The two aspects of human life, the physical and the ideal, focus in the poet, and the result is the harmony which is art. The fact is of profound philosophical significance, surely, for union of the apparent contradictions of the sensual and the spiritual can only mean that idealism is of the essence of the universe. What is the poetic metaphor but the revelation of an identical meaning in the physical and spiritual world? The sympathetic reader of poetry cannot but see the reflection of the spiritual in the sensual, and the sensual in the spiritual, even as does the poet, and one, as the other, must be by temperament an idealist. INDEX