in the first place for revealing beauty; but it also owes to them much insight into the facts and principles of the moral world.  It would be an unutterable loss to the ethical thinker and the philosopher, if this region were closed against them, so that they could no longer seek in the poets the inspiration and light that lead to goodness and truth.  In our own day, almost above all others, we need the poets for these ethical and religious purposes.  For the utterances of the dogmatic teacher of religion have been divested of much of their ancient authority; and the moral philosopher is often regarded either as a vendor of commonplaces or as the votary of a discredited science, whose primary principles are matter of doubt and debate.  There are not a few educated Englishmen who find in the poets, and in the poets alone, the expression of their deepest convictions concerning the profoundest interests of life.  They read the poets for fresh inspiration, partly, no doubt, because the passion and rapture of poetry lull criticism and soothe the questioning spirit into acquiescence.

But there are further reasons; for the poets of England are greater than its moral philosophers; and it is of the nature of the poetic art that, while eschewing system, it presents the strife between right and wrong in concrete character, and therefore with a fulness and truth impossible to the abstract thought of science.

                “A poet never dreams: 
  We prose folk do:  we miss the proper duct
  For thoughts on things unseen."[A]

[Footnote A:  Fifine at the Fair, lxxxviii.]

It is true that philosophy endeavours to correct this fragmentariness by starting from the unity of the whole.  But it can never quite get rid of an element of abstraction and reach down to the concrete individual.

The making of character is so complex a process that the poetic representation of it, with its subtle suggestiveness, is always more complete and realistic than any possible philosophic analysis.  Science can deal only with aspects and abstractions, and its method becomes more and more inadequate as its matter grows more concrete, unless it proceeds from the unity in which all the aspects are held together.  In the case of life, and still more so in that of human conduct, the whole must precede the part, and the moral science must, therefore, more than any other, partake of the nature of poetry; for it must start from living spirit, go from the heart outwards, in order to detect the meaning of the actions of man.

On this account, poetry is peculiarly helpful to the ethical investigator, because it always treats the particular thing as a microcosm.  It is the great corrective of the onesidedness of science with its harsh method of analysis and distinction.  It is a witness to the unity of man and the world.  Every object which art touches into beauty, becomes in the very act a whole.  The thing that is beautiful is always complete, the embodiment of something absolutely valuable, the product and the source of love; and the beloved object is all the world for the lover—­beyond all praise, because it is above all comparison.