His daily preoccupation with “superior beings and eternal interests” gave him some of the elevations and some of the contempts of the Puritan fathers. It leads far to think of Whitman as a Puritan stripped of his dogma. It accounts for his daily absorption in things of religion, for his democratic zeal, his disregard for the adornments of life, even for his subordination of the sentiment of love to the perpetuation of the race. In these respects he dwelt on the broad and permanent factors in human life, regarding the finite and personal only as he saw them in the midst of all time and space. And this leads to the man in his relation to science, with which Puritan dogma was at odds. Whitman was not in the usual sense a “nature poet.” The beauties of nature exerted little appeal on him. He had nothing to say in detached observations on the primrose, or the mountain tops, or the sunset. But nature was, next to his own soul, the source of deepest truth to him, a truth which science in his own day was making splendidly clear. The dependence of biological science on the material universe did not shake his faith in immortality. He simply took what knowledge science could contribute and understood it in the light of his faith, which transcended any science. Among modern poets he was one of the earliest to chant the pæan of creative evolution.
Rise after rise bow the phantoms behind me,
Afar down I see the huge first Nothing—I know I was even there,
I waited unseen and always, and slept through the lethargic mist,
And took my time, and took no hurt from the fetid carbon.
Before I was born out of my mother, generations guided me,
My embryo has never been torpid—nothing could overlay it.
For it the nebula cohered to an orb,
The long, slow strata piled to rest it in,
Vast vegetables gave it sustenance,