Shelley

by John Addington Symonds

Men of England, Heirs of Glory,
Heroes of unwritten story,
Nurslings of one mighty mother,
Hopes of her, and one another!
Rise, like lions after slumber,
In unvanquishable number,
Shake your chains to earth like dew,
Which in sleep had fall’n on you.
Ye are many, they are few.

Peter Bell the Third, written in this year, and Swellfoot the Tyrant, composed in the following autumn, are remarkable as showing with what keen interest Shelley watched public affairs in England from his exile home; but for my own part, I cannot agree with those critics who esteem their humour at a high rate. The political poems may profitably be compared with his contemporary correspondence; with the letters, for instance, to Leigh Hunt, November 23rd, 1819; and to Mr. John Gisborne, April 10th, 1822; and with an undated fragment published by Mr. Garnett in the Relics of Shelley, page 84. No student of English political history before the Reform Bill can regard his apprehensions of a great catastrophe as ill-founded. His insight into the real danger to the nation was as penetrating as his suggestion of a remedy was moderate. Those who are accustomed to think of the poet as a visionary enthusiast, will rub their eyes when they read the sober lines in which he warns his friend to be cautious about the security offered by the English Funds. Another letter, dated Lerici, June 29, 1822, illustrates the same practical temper of mind, the same logical application of political principles to questions of public economy.

That Prometheus Unbound and The Cenci should have been composed in one and the same year must be reckoned among the greatest wonders of literature, not only because of their sublime greatness, but also because of their essential difference. Æschylus, it is well-known, had written a sequel to his Prometheus Bound, in which he showed the final reconciliation between Zeus, the oppressor, and Prometheus, the champion, of humanity. What that reconciliation was, we do not know, because the play is lost, and the fragments are too brief for supporting any probable hypothesis. But Shelley repudiated the notion of compromise. He could not conceive of the Titan “unsaying his high language and quailing before his successful and perfidious adversary.” He, therefore, approached the theme of liberation from a wholly different point of view. Prometheus in his drama is the humane vindicator of love, justice, and liberty, as opposed to Jove, the tyrannical oppressor, and creator of all evil by his selfish rule. Prometheus is the mind of man idealized, the spirit of our race, as Shelley thought it made to be. Jove is the incarnation of all that thwarts its free development. Thus counterposed, the two chief actors represent the fundamental antitheses of good and evil, liberty and despotism, love and hate. They give the form of personality to Shelley’s Ormuzd-Ahriman dualism already expressed in the first canto of Laon and Cythna; but instead of being represented on the theatre of human life, the strife is now removed into the region of abstractions, vivified by mythopoetry. Prometheus resists Jove to the uttermost, endures all torments, physical and moral, that the tyrant plagues him with, secure in his own strength and calmly expectant of an hour which shall hurl Jove from heaven, and leave the spirit of good triumphant. That hour arrives; Jove disappears; the burdens of the world and men are suddenly removed; a new age of peace and freedom and illimitable energy begins; the whole universe partakes in the emancipation; the spirit of the earth no longer groans in pain, but sings alternate love-songs with his sister orb, the moon; Prometheus is re-united in indissoluble bonds to his old love, Asia. Asia, withdrawn from sight during the first act, but spoken of as waiting in her exile for the fated hour, is the true mate of the human spirit. She is the fairest daughter of Earth and Ocean. Like Aphrodite, she rises in the Ægean near the land called by her name; and in the time of tribulation she dwells in a far Indian vale. She is the Idea of Beauty incarnate, the shadow of the Light of Life which sustains the world and enkindles it with love, the reality of Alastor’s vision, the breathing image of the awful loveliness apostrophized in the Hymn to Intellectual Beauty, the reflex of the splendour of which Adonais was a part. At the moment of her triumph she grows so beautiful that Ione her sister cannot see her, only feels her influence. The essential thought of Shelley’s creed was that the universe is penetrated, vitalized, made real by a spirit, which he sometimes called the Spirit of Nature, but which is always conceived as more than Life, as that which gives its actuality to Life, and lastly as Love and Beauty. To adore this spirit, to clasp it with affection, and to blend with it, is, he thought, the true object of man. Therefore, the final union of Prometheus with Asia is the consummation of human destinies. Love was the only law Shelley recognized. Unterrified by the grim realities of pain and crime revealed in nature and society, he held fast to the belief that, if we could but pierce to the core of things, if we could but be what we might be, the world and man would both attain to their perfection in eternal love. What resolution through some transcendental harmony was expected by Shelley for the palpable discords in the structure of the universe, we hardly know. He did not give his philosophy systematic form: and his new science of love remains a luminous poetic vision—nowhere more brilliantly set forth than in the “sevenfold hallelujahs and harping symphonies” of this, the final triumph of his lyrical poetry.

In Prometheus, Shelley conceived a colossal work of art, and sketched out the main figures on a scale of surpassing magnificence. While painting in these figures, he seems to reduce their proportions too much to the level of earthly life. He quits his god-creating, heaven-compelling throne of mythopœic inspiration, and descends to a love-story of Asia and Prometheus. In other words, he does not sustain the visionary and primeval dignity of these incarnated abstractions; nor, on the other hand, has he so elaborated their characters in detail as to give them the substantiality of persons. There is therefore something vague and hollow in both figures. Yet in the subordinate passages of the poem, the true mythopœic faculty—the faculty of finding concrete forms for thought, and of investing emotion with personality—shines forth with extraordinary force and clearness. We feel ourselves in the grasp of a primitive myth-maker while we read the description of Oceanus, and the raptures of the Earth and Moon.

A genuine liking for Prometheus Unbound may be reckoned the touch-stone of a man’s capacity for understanding lyric poetry. The world in which the action is supposed to move, rings with spirit voices; and what these spirits sing, is melody more purged of mortal dross than any other poet’s ear has caught, while listening to his own heart’s song, or to the rhythms of the world. There are hymns in Prometheus, which seem to realize the miracle of making words, detached from meaning, the substance of a new ethereal music; and yet although their verbal harmony is such, they are never devoid of definite significance for those who understand. Shelley scorned the æsthetics of a school which finds “sense swooning into nonsense” admirable. And if a critic is so dull as to ask what “Life of Life! thy lips enkindle” means, or to whom it is addressed, none can help him any more than one can help a man whose sense of hearing is too gross for the tenuity of a bat’s cry. A voice in the air thus sings the hymn of Asia at the moment of her apotheosis:—

Life of Life! thy lips enkindle
With their love the breath between them;
And thy smiles before they dwindle
Make the cold air fire; then screen them
In those looks where whoso gazes
Faints, entangled in their mazes.
Child of Light! thy limbs are burning
Through the vest which seems to hide them,
As the radiant lines of morning
Through the clouds, ere they divide them;
And this atmosphere divinest
Shrouds thee wheresoe’er thou shinest.
Fair are others; none beholds thee.
But thy voice sounds low and tender,
Like the fairest, for it folds thee
From the sight, that liquid splendour,
And all feel, yet see thee never,
As I feel now, lost for ever!
Lamp of Earth! where’er thou movest
Its dim shapes are clad with brightness,
And the souls of whom thou lovest
Walk upon the winds with lightness,
Till they fail, as I am failing,
Dizzy, lost, yet unbewailing!

It has been said that Shelley, as a landscape painter, is decidedly Turneresque; and there is much in Prometheus Unbound to justify this opinion. The scale of colour is light and aerial, and the darker shadows are omitted. An excess of luminousness seems to be continually radiated from the objects at which he looks; and in this radiation of many-coloured lights, the outline itself is apt to be a little misty. Shelley, moreover, pierced through things to their spiritual essence. The actual world was less for him than that which lies within it and beyond it. “I seek,” he says himself, “in what I see, the manifestation of something beyond the present and tangible object.” For him, as for the poet described by one of the spirit voices in Prometheus, the bees in the ivy-bloom are scarcely heeded; they become in his mind,—

Forms more real than living man,
Nurslings of immortality.

And yet who could have brought the bees, the lake, the sun, the bloom, more perfectly before us than that picture does?[26] What vignette is more exquisitely coloured and finished than the little study of a pair of halcyons in the third act?[27] Blake is perhaps the only artist who could have illustrated this drama. He might have shadowed forth the choirs of spirits, the trailing voices and their thrilling songs, phantasmal Demogorgon, and the charioted Hour. Prometheus, too, with his “flowing limbs,” has just Blake’s fault of impersonation—the touch of unreality in that painter’s Adam.

Passing to The Cenci, we change at once the moral and artistic atmosphere. The lyrical element, except for one most lovely dirge, is absent. Imagery and description are alike sternly excluded. Instead of soaring to the empyrean, our feet are firmly planted on the earth. In exchange for radiant visions of future perfection, we are brought into the sphere of dreadful passions—all the agony, endurance, and half-maddened action, of which luckless human innocence is capable. To tell the legend of Beatrice Cenci here, is hardly needed. Her father, a monster of vice and cruelty, was bent upon breaking her spirit by imprisonment, torture, and nameless outrage. At last her patience ended; and finding no redress in human justice, no champion of her helplessness in living man, she wrought his death. For this she died upon the scaffold, together with her step-mother and her brothers, who had aided in the execution of the murder. The interest of The Cenci, and it is overwhelmingly great, centres in Beatrice and her father; from these two chief actors in the drama, all the other characters fall away into greater or less degrees of unsubstantiality. Perhaps Shelley intended this—as the maker of a bas-relief contrives two or three planes of figures for the presentation of his ruling group. Yet there appears to my mind a defect of accomplishment, rather than a deliberate intention, in the delineation of Orsino. He seems meant to be the wily, crafty, Machiavellian reptile, whose calculating wickedness should form a contrast to the dæmonic, reckless, almost maniacal fiendishness of old Francesco Cenci. But this conception of him wavers; his love for Beatrice is too delicately tinted, and he is suffered to break down with an infirmity of conscience alien to such a nature. On the other hand the uneasy vacillations of Giacomo, and the irresolution, born of feminine weakness and want of fibre, in Lucrezia, serve to throw the firm will of Beatrice into prominent relief; while her innocence, sustained through extraordinary suffering in circumstances of exceptional horror—the innocence of a noble nature thrust by no act of its own but by its wrongs beyond the pale of ordinary womankind—is contrasted with the merely childish guiltlessness of Bernardo. Beatrice rises to her full height in the fifth act, dilates and grows with the approach of danger, and fills the whole scene with her spirit on the point of death. Her sublime confidence in the justice and essential rightness of her action, the glance of self-assured purity with which she annihilates the cut-throat brought to testify against her, her song in prison, and her tender solicitude for the frailer Lucrezia, are used with wonderful dramatic skill for the fulfilment of a feminine ideal at once delicate and powerful. Once and once only does she yield to ordinary weakness; it is when the thought crosses her mind that she may meet her father in the other world, as once he came to her on earth.