Wherever a dry as dust rationalizing theology is in vogue, it is true that some poets, in their reaction, have gone to the extreme of subscribing to a materialistic conception of the universe. Shelley is the classic example. Everyone is aware of his revulsion from Paley's theology, which his father sternly proposed to read aloud to him, and of his noisy championing of the materialistic cause, in Queen Mab. But Shelley is also the best example that might be cited to prove the incompatibility of materialism and poetry. It might almost be said that Shelley never wrote a line of genuine poetry while his mind was under the bondage of materialistic theory. Fortunately Shelley was scarcely able to hold to the delusion that he was a materialist throughout the course of an entire poem, even in his extreme youth. To Shelley, more truly perhaps than to any other poet, the physical world throbs with spiritual life. His materialistic theories, if more loudly vociferated, were of scarcely greater significance than were those of Coleridge, who declared, "After I had read Voltaire's Philosophical Dictionary, I sported infidel, but my infidel vanity never touched my heart." [Footnote: James Gillman, Life of Coleridge, p. 23.]
A more serious charge of atheism could be brought against the poets at the other end of the century. John Davidson was a thoroughgoing materialist, and the other members of the school, made sceptic by their admiration for the sophistic philosophy of Wilde, followed Davidson in his views. But this hardly strengthens the philosopher's charge that materialistic philosophy characterizes poets as a class, for the curiously limited poetry which the 1890 group produced might lead the reader to assume that spiritual faith is indispensable to poets. If idealistic philosophy, as Arthur Symons asserts, is the root of which poetry is the flower, then the artificial and exotic poetry of the fin de siècle school bears close resemblance to cut flowers, already drooping.
It is significant that the outstanding materialist among American poets, Poe, produced poetry of much the same artificial temper as did these men. Poe himself was unable to accept, with any degree of complacence, the materialistic philosophy which seemed to him the most plausible explanation of life. One of his best-known sonnets is a threnody for poetry which, he feels, is passing away from earth as materialistic views become generally accepted. [Footnote: See the sonnet, To Science.] Sensuous as was his conception of poetry, he yet felt that one kills it in taking the spirit of ideality out of the physical world. "I really perceive," he wrote in this connection, "that vanity about which most men merely prate,—the vanity of the human or temporal life." [Footnote: Letter to James Russell Lowell, July 2, 1844.]
It is obvious that atheism, being pure negation, is not congenial to the poetical temper. The general rule holds that atheism can exist only where the reason holds the imagination in bondage. It was not merely the horrified recoil of orthodox opinion that prevented Constance Naden, the most voluminous writer of atheistic verse in the last century, from obtaining lasting recognition as a poet. Verse like hers, which expresses mere denial, is not essentially more poetical than blank paper.
One cannot make so sweeping a statement without at once recalling the notable exception, James Thompson, B.V., the blackness of whose atheistic creed makes up the whole substance of The City of Dreadful Night. The preacher brings comfort to the tortured men in that poem, with the words,
And now at last authentic word I bring
Witnessed by every dead and living thing;
Good tidings of great joy for you, for all:
There is no God; no fiend with name divine
Made us and tortures us; if we must pine
It is to satiate no Being's gall.
But this poem is a pure freak in poetry. Perhaps it might be asserted of James Thompson, without too much casuistry, that he was, poetically speaking, not a materialist but a pessimist, and that the strength of his poetic gift lay in the thirst of his imagination for an ideal world in which his reason would not permit him to believe. One cannot say of him, as of Coleridge, that "his unbelief never touched his heart." It would be nearer the truth to say that his unbelief broke his heart. Thomson himself would be the first to admit that his vision of the City of Dreadful Night is inferior, as poetry, to the visions of William Blake in the same city, of whom Thomson writes with a certain wistful envy,
He came to the desert of London town,
Mirk miles broad;
He wandered up and he wandered down,
Ever alone with God.
[Footnote: William Blake.]
Goethe speaks of the poet's impressions of the outer world, the inner world and the other world. To the poet these impressions cannot be distinct, but must be fused in every aesthetic experience. In his impressions of the physical world he finds, not merely the reflection of his own personality, but the germ of infinite spiritual meaning, and it is the balance of the three elements which creates for him the "aesthetic repose."
Even in the peculiarly limited sensuous verse of the present the third element is implicit. Other poets, no less than Joyce Kilmer, have a dim sense that in their physical experiences they are really tasting the eucharist, as Kilmer indicates in his warning,