I was exalted above surety
And out of time did fall.
As from a slander that did long distress,
A sudden justice vindicated me
From the customary wrong of Great and Small.
I stood outside the burning rims of place,
Outside that corner, consciousness.
Then was I not in the midst of thee
Lord God?

.....

That, however, is the triumphant ecstasy of a moment. More often he is preoccupied with the duality in human nature, and in "An Escape" there is a fine simile of the struggle:

Desire of infinite things, desire of finite.
... 'tis the wrestle of the twain makes man.
—As two young winds, schooled 'mong the slopes and caves
Of rival hills that each to other look
Across a sunken tarn, on a still day
Run forth from their sundered nurseries, and meet
In the middle air....
And when they close, their struggle is called Man,
Distressing with his strife and flurry the bland
Pool of existence, that lay quiet before
Holding the calm watch of Eternity.

The incidence of finite and infinite is felt with equal force: sense is as powerful as spirit, and therein of course lives the keenness of the strife. In "Soul and Body" there is a passage—only one of many, however—in which the rapture of sensuous beauty is expressed. The spirit is imagined to be just ready to put off sense, to be for ever caught out of "that corner, consciousness." And the body reminds it:

Thou wilt miss the wonder I have made for thee
Of this dear world with my fashioning senses,
The blue, the fragrance, the singing, and the green.

.....

Great spaces of grassy land, and all the air
One quiet, the sun taking golden ease
Upon an afternoon:
Tall hills that stand in weather-blinded trances
As if they heard, drawn upward and held there,
Some god's eternal tune;

We may take our last illustration of this subject from a passage at the end of the volume called Emblems of Love. It is from a poem so rich in beauty and so closely wrought, that to quote from it is almost inevitably to do the author an injustice. But the same may be said about the whole book: while single poems from it will disclose high individual value, both as art and philosophy, their whole effect and meaning can only be completely seized by reading them as a sequence, and in the light of the conception to which they all contribute.

The book is designed to show, in three great movements representing birth, growth, and perfection, the evolution of the human spirit in the world. The spirit, which is here synonymous with love, is traced from the instant which is chosen to mark its birth (the awakening sense of beauty in primitive man), through its manifold states of excess and defect, up to a transcendent union which draws the dual powers into a single ecstasy. The greatness of the central theme is matched by the dignity of its presentment, while the dramatic form in which it is embodied saves it from mere abstraction. We see the dawn of the soul in the wolf-hunter, suddenly perceiving beauty in nature and in women: the vindication of the soul by Vashti, magnificently daring to prove that it is no mere vassal to beauty: and the perfecting of the soul in the terrible paradox of Judith's virginity. But it is in one of the closing pieces, called fittingly "The Eternal Wedding," that the poet attains the summit of his thought along these lines; prefiguring the ultimate union of the conflicting powers of life in one perfect rapture.