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 head. Within the orbit of this epicycle one poem only of the first part, a star of strife and struggle, can properly be said to revolve; but the light of that planet has fire enough to animate with its reflex the whole concourse of stormy stars which illuminate the world-wide wrestle of the giants with the gods. The torch of revolt borne by the transfigured satyr, eyed like a god and footed like a beast, kindles the lamp of hopeful and laborious rebellion which dazzles us in the eye of the Titan who has seen beyond the world. In the song that struck silence through the triumph of amazed Olympus there is a sound and air as of the sea or the Book of Job. There may be something of Persian or Indian mysticism, there is more of universal and imaginative reason, in the great allegoric myth which sets forth here how the half-brute child of one poor planet has in him the seed, the atom, the principle of life everlasting, and dilates in force of it to the very type and likeness of the eternal universal substance which is spirit or matter of life; and before the face of his transfiguration the omnipresent and omnipotent gods who take each their turn to shine and thunder are all but shadows that pass away. Since the Lord answered Job out of the whirlwind no ear has heard the burst of such a song; but this time it is the world that answers out of its darkness the lords and gods of creed and oracle, who have mastered and have not made it. And in the cry of its protest and the prophecy of its advance there is a storm of swelling music which is as the sound of the strength of rollers after the noise of the rage of breakers.

It is noticeable that the master of modern poets should have in the tone and colour of his genius more even of the