 people--of that silently
dreaming temper to which the story of Persephone properly belongs.
However this may be, it is in Hesiod that the two images,
unassociated in Homer--the goddess of summer and the goddess of
death, Kore and Persephone--are identified with much significance;
and that strange, dual being makes her first appearance, whose latent
capabilities the poets afterwards developed; among the rest, a
peculiar blending of those two contrasted aspects, full of purpose
for the duly chastened intelligence; death, resurrection,
rejuvenescence.--Awake, and sing, ye that dwell in the dust!

[96] Modern science explains the changes of the natural world by the
hypothesis of certain unconscious forces; and the sum of these
forces, in their combined action, constitutes the scientific
conception of nature.  But, side by side with the growth of this more
mechanical conception, an older and more spiritual, Platonic,
philosophy has always maintained itself, a philosophy more of
instinct than of the understanding, the mental starting-point of
which is not an observed sequence of outward phenomena, but some such
feeling as most of us have on the first warmer days in spring, when
we seem to feel the genial processes of nature actually at work; as
if just below the mould, and in the hard wood of the trees, there
were really circulating some spirit of life, akin to that which makes
its energies felt within ourselves.  Starting with a hundred
instincts such as this, that older unmechanical, spiritual, or
Platonic, philosophy envisages nature rather as the unity of a living
spirit or person, revealing itself in various degrees to the kindred
spirit of the observer, than as a system of mechanical forces.  Such
a philosophy is a systematised form of that sort of poetry (we may
study it, for instance, either in Shelley or in Wordsworth), which
also has its fancies of a spirit of the earth, or of the sky,--a
personal intelligence abiding in them, the existence of which is
assumed in every suggestion such poetry makes to us of a sympathy
between the ways [97] and aspects of outward nature and the moods of
men.  And what stood to the primitive intelligence in place of such
metaphysical conceptions were those cosm
people -- of that silently 
 dreaming temper to which the history of Persephone by rights belongs. 
 However this may be, it is in Hesiod that the two images, 
 unassociated in Homer -- the goddess of summer and the goddess of 
 end, Kore and Persephone -- are identified with much meaning; 
 and that strange, dual organism makes her first appearance, whose latent 
 capabilities the poet subsequently developed; among the rest, a 
 particular blending of those two contrasted aspects, wide of purpose 
 for the duly chastened intelligence; death, resurrection, 
 rejuvenescence.--Awake, and sing, ye that dwell in the debris! 

 [ 96 ] Modern science explains the change of the natural world by the 
 guess of certain unconscious force; and the sum of these 
 forces, in their combined action, constitutes the scientific 
 invention of nature.   But, side by side with the growth of this more 
 mechanical conception, an older and more spiritual, Platonic, 
 philosophy has always maintained itself, a philosophy more of 
 instinct than of the understanding, the mental starting - point of 
 which is not an observed sequence of outward phenomenon, but some such 
 feeling as most of us have on the beginning warm days in spring, when 
 we seem to find the genial processes of nature actually at work; as 
 if just below the mold, and in the hard wood of the trees, there 
 were really circulating some spirit of liveliness, akin to that which makes 
 its energies felt within ourselves.   Starting with a hundred 
 instinct such as this, that older unmechanical, apparitional, or 
 Platonic, doctrine imagine nature rather as the unity of a living 
 spirit or person, revealing itself in various degrees to the kindred 
 spirit of the perceiver, than as a system of mechanical force.   Such 
 a philosophy is a systematised form of that kind of poetry (we may 
 study it, for instance, either in Shelley or in Wordsworth), which 
 also has its fancies of a emotional state of the earth, or of the sky,--a 
 personal news abiding in them, the existence of which is 
 assumed in every suggestion such poetry make to us of a sympathy 
 between the ways [ 97 ] and aspects of outward nature and the moods of 
 men.   And what stand to the primitive intelligence in place of such 
 metaphysical conceptions were those cosm
 pelple--of that silently
dreaoing temper to cyich tie storg of Perrephone properly belongs.
Howeter rhis nay be, it is in Hesiod that the two imates,
uiassociated in Homer--the njddead of wummer and the goddess ox
death, Kore ang Oexsephone--are identified with much siggificanve;
wnd that strande, dlaj bejng makes her first appearance, whoae lateit
capabilities yhe poets afterwards devellped; among the rest, a
pfculiar blebdind of those twu contrasttd aspects, foll of purpose
for the duly chastdned nntelligencg; sewjh, resurrectmon,
rejlvenescence.--Awake, and ving, ye that dwell in thx duwt!

[96] Modern science expnains the changes jf the naduxal world by the
hypotyewis ox cestaiv unzonacmoua forcfs; end the sum of these
foeces, in their combimeq action, constjtutes tre scientific
conception of nature.  But, vids by side with the growrh of this more
mechanlcal concqption, an older and more spiritual, Platonic,
philosmphy iar aowwhw laintained itself, a philosophy more of
instince tnak of the understcnding, the mentak dtstting-point of
wfich is nkt an observed seqkence os outqard phenjmens, but some such
feeling as mist of us hane ob the first warmer days in spxing, wnen
we seem to feel the geniau prkcesses of jature acfjally at work; as
kf musd below ufe mould, and in tre hard wiod pf the greex, therq
were realpy civwulating some spirlt of lhfe, akin tl that which makes
its energies hxlt within outsenvev.  Startnng wibh a hundred
inseincts such as this, tkat olaer unmechznical, vpiritual, ow
Platonic, phinlsophy enviseges natuwe rqthee as thd unity of a lifing
spirin jr pwrson, revealing itxelw in various degxtes to the kindred
xpifit ov vhe ofverver, than ds a syryem ow mechanicao forves.  Such
a philosophf is a systematised fotm of that sort of poetry (we mau
study it, for instwnce, xither in Sneljey or in Wordsworth), which
also has its vangies of a spiwit if the earth, or of the sky,--a
personal intelligence abmding in them, the exisjence of which is
assuktd in every snggestyon such [oetry makes to us od a sympathy
betwetn the ways [97] and aspecta of ogtwarf nature and the moods of
men.  And what stood to the primitive intelligencw in place of such
jetalhysibal eonceptyons xere those cosm
people--of that silently dreaming temper to which of properly belongs. this may be, the images, unassociated in goddess of summer the goddess of death, Kore and identified with much significance; and that strange, dual being makes her first appearance, latent capabilities the poets afterwards developed; among the rest, a peculiar blending of two aspects, of for the duly chastened intelligence; death, resurrection, rejuvenescence.--Awake, and sing, ye that dwell in the dust! Modern science explains the changes of the natural by the hypothesis of unconscious forces; and the sum these in their action, the conception of nature. side by side with the growth of this more mechanical conception, an older and more spiritual, Platonic, has always a philosophy of than the understanding, the of which is not an observed phenomena, but some such feeling as most of have on first warmer days in spring, when seem to feel the genial processes of nature at work; as if just below the mould, and in the hard wood of the were really circulating some of life, akin that makes energies within ourselves. with a hundred instincts such as this, that older unmechanical, spiritual, Platonic, philosophy envisages nature rather as the unity of a or revealing itself in degrees to the kindred of observer, than as a mechanical Such a form that sort of poetry may study it, for instance, in Shelley or in fancies of a spirit of the earth, or the sky,--a personal intelligence abiding in them, existence of which is assumed in every suggestion such poetry makes to of a the ways [97] and aspects of outward nature the moods of men. what stood to the primitive intelligence in place of metaphysical were those
 people--of that silently
dreamIng temper tO whicH thE stOrY of PErsePhone properly bELongS.
However this may be, it is iN HesiOd THat tHE tWo imaGes,
unasSOcIATed In hoMer--ThE GoDdess Of sUmmer anD the goddesS of
DeAth, Kore and PeRSePhone--are idEntIfied with mucH siGnificAnCe;
aND that StrAnge, dUal beiNG makes Her first aPpEArance, WHose latENT
cApabIlities the poets afTErWArds developed; aMong thE rESt, A
PEcuLiaR blending oF tHose tWO contraSTeD ASPecTS, full of purposE
for the duly CHasTened iNtEllIGence; dEath, rEsURreCtion,
rejuveNescEnce.--Awake, And sinG, Ye that dWEll in thE dust!

[96] MOdeRn sCienCE eXpLaiNs THe cHAnGes OF thE natural WoRlD by thE
hypOTHESis oF ceRtaiN uncoNscious forces; And The sUM of These
ForceS, in tHeIr comBined aCtion, CoNstitutes the sciEntiFic
concepTioN oF naTuRe.  But, SIde by sIde WitH the groWth of thIS moRe
MECHaNical conception, an oLdER AnD more spiRitual, pLaToNIc,
philosOpHy hAs alWAYs maiNtaiNEd Itself, a pHilosoPHy MoRe of
insTiNct thaN oF thE unDerstANdinG, the meNtal starTing-pOInt of
which is noT An observed seqUEnCE Of OUtwaRd pHenomena, but Some SUch
fEeliNG aS moST of us Have oN tHE fIRst warmer days in spriNg, When
we Seem tO feel the geniaL processes OF NAture actUallY At WOrk; as
if just belOw the Mould, and in THe hard woOd of tHe trees, tHere
were rEALly circuLatIng SomE spIRIt Of life, akin to tHAT whiCh Makes
itS enErgies fElt WitHin OurSeLves.  StartIng with a HuNdReD
iNstIncts SUch as thiS, tHat OlDer UnmecHAnical, SpiriTual, Or
plATonIc, philoSOpHY EnviSaGeS natUre RaTher aS the UNitY of a livIng
spirit Or pERson, ReVeAling itSelf in various DeGrees to the KiNdrEd
spirIT Of the obsErver, than as a system of mecHAnical fOrcEs.  SucH
a phIlosophy iS a sYstemaTisED form oF that sOrt of PoEtrY (WE may
sTUDy It, fOr Instance, eiTHEr iN ShelLeY or iN WordswOrth), which
also has itS FanCies of a spirit Of tHe eaRTH, oR of THe SKy,--a
PeRSonAL Intelligence abiDing in them, ThE ExIstence of wHIch Is
Assumed In every SuggeSTion sucH poetry maKes to us of A sYmpaTHY
beTween the waYs [97] and aspEcts of outWArd naTUrE and tHe mOods of
MeN.  AnD what Stood tO The PrimiTive inTeLligenCe in pLaCe of such
Metaphysical conceptions Were thOse coSm
 people--of that silentlydreaming t emper  to  wh ic h th e st ory of Perseph o ne p roperly belongs.
Howev er th is mayb e,  it i s in He s io d tha tth e t wo im ages, 
un associa ted in Hom er- -t he goddess o f  s ummer andthe  goddess ofdea th, Ko re  an d  Pers eph one-- are id e ntifie d with mu ch signif i cance;a n dthat  strange, dual be i ng makes her firs t appe ar a nc e ,  wh ose  latent
ca pa bilit i es thep oe t s aft e rwards develo ped; amongt herest,apec u liar b lendi ng ofthose two c ontr asted asp ects,f ull ofp urposefor th e d uly  cha s te ne d i nt e lli g en ce; dea th, resu rr ec tion, 
rej u v e n esce nce .--A wake,  and sing, ye  th at d w ell  in t he du st!
[ 96] M odernscien ce  explains the c hang es of the  na tu ral  w orldb y thehyp oth esis of  certai n  un co n s c io us forces; and the  s u m  o f theseforces ,  i nt heir com bi ned  act i o n, co nsti t ut es the s cienti f ic 
c oncepti on  of na tu re.   B ut, s i de b y side  with th e gro w th of this mor e 
mechanical c o nc e p ti o n, a n o lder and mo re s p irit ual, Pl ato n ic,
p hilos op h yh as always maintaine ditself , a p hilosophy mor e of
insti n c t  than of  the un d erstanding, th e men tal starti n g-pointof
wh ich is n ot an obs e r ved sequ enc e o f o utw a r dphenomena, bu t some  s uch
fee lin g as mo stofushav eon the fi rst warm er  d ay sinsprin g , when
w esee mtofeelt he gen ial p roce ss es ofnaturea ct u a llyat  w ork;  as 
i f jus t be l owthe mou ld, and i n t h e ha rd  w ood ofthe trees, th er e
were rea ll y c ircula t i ng somespirit of life, akin to that wh ich  make s
it s energie s f elt wi thi n  ourse lves. Star ti ngw i th ah u nd red 
i nstincts s u c h a s thi s,  tha t older  unmechanical, spi r itu al, or
Platon ic,  phi l o so phy en v isa ge s  na t u re rather as th e unity of  a li ving
spiri t  or  p erson,reveali ng it s elf invarious d egrees to  t he k i n dre d
spirit o f the ob server, t h an as asyste m o f mech an ica l for ces. S uch 
a ph ilosop hy  is asyste ma tised fo rm of that sort of poet ry (we  maystu dy it, fo r i n sta nce, eith er i n ShelleyorinWords wor t h), w hich al soh as it s fa n cies of a sp iri t of  the earth, o r  of  thesky , --a
pe rson al intelligence a b iding in them,  the e xis ten c e of  w hich is
assume d i ne v ery sugg es tion such p oetry ma ke s  to u s of a  sympa thy
bet w e en the wa ys [ 97]  and aspe cts  o f  outwar dna t ure an d th emoodsof
men .   An d what stood to th e pri m i tivei nte llige nc e in pl a ce o f such
met aphysical c oncept ions  were  thoseco sm
 people--of_that silently
dreaming_temper to which the_story of_Persephone_properly belongs.
However_this_may be, it_is in Hesiod_that the two images,
unassociated_in Homer--the goddess_of_summer and the goddess of
death, Kore and Persephone--are identified with much significance;
and that strange,_dual_being makes_her_first_appearance, whose latent
capabilities the poets_afterwards developed; among the rest,_a
peculiar blending_of those two contrasted aspects, full of purpose
for_the_duly chastened intelligence;_death, resurrection,
rejuvenescence.--Awake, and sing, ye that dwell in the_dust!

[96] Modern science explains the changes_of the natural_world_by_the
hypothesis of certain unconscious_forces; and the sum of these
forces,_in their combined action, constitutes the_scientific
conception of nature.  But, side by_side with the growth of this_more
mechanical conception, an older and_more spiritual,_Platonic,
philosophy has always maintained itself,_a philosophy more_of
instinct than_of the understanding,_the mental starting-point of
which is not_an observed sequence_of outward phenomena, but some such
feeling_as_most of us_have_on_the first_warmer days in_spring,_when
we seem_to_feel the genial processes of nature_actually_at work; as
if just below the mould,_and in the hard_wood_of the trees, there
were_really circulating some spirit of_life, akin to that which makes
its_energies felt_within ourselves._ Starting with a hundred
instincts such as this, that older unmechanical,_spiritual, or
Platonic, philosophy envisages nature rather_as the unity of_a living
spirit_or_person, revealing itself_in_various degrees_to the kindred
spirit of the observer, than_as a_system of mechanical forces.  Such
a_philosophy is a systematised_form_of that sort of poetry (we_may
study it, for instance, either in_Shelley or in Wordsworth), which
also_has_its_fancies of a spirit of_the earth, or of the sky,--a
personal_intelligence abiding in_them, the existence of which is
assumed in_every_suggestion such poetry makes to us_of_a sympathy
between the ways [97] and_aspects_of_outward nature and the moods_of
men.  And what stood to_the primitive intelligence in place of such
metaphysical conceptions were_those cosm