The fruits of this occupation with Greek, Italian, Spanish, and German were Shelley’s translations from Homer and Euripides, from Dante, from Calderon’s “Magico Prodigioso”, and from “Faust”, translations which have never been surpassed for beauty of form and complete transfusion of the spirit of one literature into the language of another. On translation, however, he set but little store, asserting that he only undertook it when he “could do absolutely nothing else,” and writing earnestly to dissuade Leigh Hunt from devoting time which might be better spent, to work of subordinate importance. (Letter from Florence, November 1819.) The following version of a Greek epigram on Plato’s spirit will illustrate his own method of translation: —
Eagle! why soarest thou above that tomb?
To what sublime and star-y-paven home
Floatest thou?
I am the image of swift Plato’s spirit,
Ascending heaven: — Athens does inherit
His corpse below.
Some time in the year 1820-21, he composed the “Defence of Poetry”, stimulated to this undertaking by his friend Peacock’s article on poetry, published in the Literary Miscellany. (See Letter to Ollier, January 20, 1820, Shelley Memorials, page 135.) This essay not only sets forth his theory of his own art, but it also contains some of his finest prose writing, of which the following passage, valuable alike for matter and style, may be cited as a specimen: —
“The functions of the poetical faculty are two-fold; by one it creates new materials of knowledge, and power, and pleasure; by the other it engenders in the mind a desire to reproduce and arrange them according to a certain rhythm and order which may be called the beautiful and the good. The cultivation of poetry is never more to be desired than at periods when, from an excess of the selfish and calculating principle, the accumulation of the materials of external life exceed the quantity of the power of assimilating them to the internal laws of human nature. The body has then become too unwieldy for that which animates it.
“Poetry is indeed something divine. It is at once the centre and circumference of knowledge; it is that which comprehends all science, and that to which all science must be referred. It is at the same time the root and blossom of all other systems of thought; it is that from which all spring, and that which adorns all; and that which, if blighted, denies the fruit and the seed, and withholds from the barren world the nourishment and the succession of the scions of the tree of life. It is the perfect and consummate surface and bloom of all things; it is as the odour and the colour of the rose to the texture of the elements which compose it, as the form and splendour of unfaded beauty to the secrets of anatomy and corruption. What were virtue, love, patriotism, friendship — what were the scenery of this beautiful universe which we inhabit — what were our consolations on this side of the grave — and what were our aspirations beyond it, if poetry did not ascend to bring light and fire from those eternal regions where the owl-winged faculty of calculation dare not ever soar? Poetry is not like reasoning, a power to be exerted according to the determination of the will. A man cannot say, “I will compose poetry.” The greatest poet even cannot say it; for the mind in creation is as a fading coal, which some invisible influence, like an inconstant wind, awakens to transitory brightness; this power arises from within, like the colour of a flower which fades and changes as it is developed, and the conscious portions of our natures are unprophetic either of its approach or its departure. Could this influence be durable in its original purity and force, it is impossible to predict the greatness of the results; but when composition begins, inspiration is already on the decline, and the most glorious poetry that has ever been communicated to the world is probably a feeble shadow of the original conceptions of the poet. I appeal to the greatest poets of the present day, whether it is not an error to assert that the finest passages of poetry are produced by labour and study. The toil and the delay recommended by critics, can be justly interpreted to mean no more than a careful observation of the inspired moments, and an artificial connexion of the spaces between their suggestions by the intermixture of conventional expressions; a necessity only imposed by the limitedness of the poetical faculty itself; for Milton conceived the “Paradise Lost” as a whole before he executed it in portions. We have his own authority also for the muse having “dictated” to him the “unpremeditated song.” And let this be an answer to those who would allege the fifty-six various readings of the first line of the “Orlando Furioso.” Compositions so produced are to poetry what mosaic is to painting. This instinct and intuition of the poetical faculty is still more observable in the plastic and pictorial arts; a great statue or picture grows under the power of the artist as a child in the mother’s womb; and the very mind which directs the hands in formation is incapable of accounting to itself for the origin, the gradations, or the media of the process.
“Poetry is the record of the best and happiest moments of the happiest and best minds. We are aware of evanescent visitations of thought and feeling sometimes associated with place or person, sometimes regarding our own mind alone, and always arising unforeseen and departing unbidden, but elevating and delightful beyond all expression: so that even in the desire and the regret they leave, there cannot but be pleasure, participating as it does in the nature of its object. It is as it were the interpenetration of a diviner nature through our own; but its footsteps are like those of a wind over the sea, which the coming calm erases, and whose traces remain only, as on the wrinkled sand which paves it. These and corresponding conditions of being are experienced principally by those of the most delicate sensibility and the most enlarged imagination; and the state of mind produced by them is at war with every base desire. The enthusiasm of virtue, love, patriotism, and friendship, is essentially linked with such emotions; and whilst they last, self appears as what it is, an atom to a universe. Poets are not only subject to these experiences as spirits of the most refined organization, but they can colour all that they combine with the evanescent hues of this ethereal world; a word, a trait in the representation of a scene or a passion, will touch the enchanted chord, and reanimate, in those who have ever experienced these emotions, the sleeping, the cold, the buried image of the past. Poetry thus makes immortal all that is best and most beautiful in the world; it arrests the vanishing apparitions which haunt the interlunations of life, and veiling them, or in language or in form, sends them forth among mankind, bearing sweet news of kindred joy to those with whom their sisters abide — abide, because there is no portal of expression from the caverns of the spirit which they inhabit into the universe of things. Poetry redeems from decay the visitations of the divinity in man.”
In the midst of these aesthetic studies, and while producing his own greatest works, Shelley was not satisfied that his genius ought to be devoted to poetry. “I consider poetry,” he wrote to Peacock, January 26th, 1819, “very subordinate to moral and political science, and if I were well, certainly I would aspire to the latter; for I can conceive a great work, embodying the discoveries of all ages, and harmonizing the contending creeds by which mankind have been ruled. Far from me is such an attempt, and I shall be content, by exercising my fancy, to amuse myself, and perhaps some others, and cast what weight I can into the scale of that balance which the Giant of Arthegall holds.” Whether he was right in the conviction that his genius was no less fitted for metaphysical speculation or for political science than for poetry, is a question that admits of much debate. (See Mrs. Shelley’s note on the Revolt of Islam, and the whole Preface to the Prose Works.) We have nothing but fragments whereby to form a definite opinion — the unfinished “Defence of Poetry”, the unfinished “Essay on a Future State”, the unfinished “Essay on Christianity”, the unfinished “Essay on the Punishment of Death”, and the scattered “Speculations on Metaphysics”. None of these compositions justify the belief so confidently expressed by Mrs. Shelley in her Preface to the prose works, that “had not Shelley deserted metaphysics for poetry in his youth, and had he not bee
n lost to us early, so that all his vaster projects were wrecked with him in the waves, he would have presented the world with a complete theory of mind; a theory to which Berkeley, Coleridge, and Kant would have contributed; but more simple, and unimpugnable, and entire than the systems of these writers.” Their incompleteness rather tends to confirm what she proceeds to state, that the strain of philosophical composition was too great for his susceptible nerves; while her further observation that “thought kindled imagination and awoke sensation, and rendered him dizzy from too great keenness of emotion,” seems to indicate that his nature was primarily that of a poet deeply tinctured with philosophical speculation, rather than that of a metaphysician warmed at intervals to an imaginative fervour. Another of her remarks confirms us in this opinion. “He considered these philosophical views of mind and nature to be instinct with the intensest spirit of poetry.” (Note on Prometheus.) This is the position of the poet rather than the analyst; and on the whole, we are probably justified in concluding with Mrs. Shelley, that he followed a true instinct when he dedicated himself to poetry, and trained his powers in that direction. (Note on Revolt of Islam.) To dogmatize upon the topic would be worse than foolish. There was something incalculable, incommensurable, and daemonic in Shelley’s genius; and what he might have achieved, had his life been spared and had his health progressively improved, it is of course impossible to say.
In the spring of 1819 the Shelleys settled in Rome, where the poet proceeded with the composition of “Prometheus Unbound”. He used to write among the ruins of the Baths of Caracalla, not then, as now, despoiled of all their natural beauty, but waving with the Paradise of flowers and shrubs described in his incomparable letter of March the 23rd to Peacock. Rome, however, was not destined to retain them long. On the 7th of June they lost their son William after a short illness. Shelley loved this child intensely, and sat by his bedside for sixty hours without taking rest. He was now practically childless; and his grief found expression in many of his poems, especially in the fragment headed “Roma, Roma, Roma! non e piu com’ era prima.” William was buried in the Protestant cemetery, of which Shelley had written a description to Peacock in the previous December. “The English burying-place is a green slope near the walls, under the pyramidal tomb of Cestius, and is, I think, the most beautiful and solemn cemetery I ever beheld. To see the sun shining on its bright grass, fresh, when we first visited it, with the autumnal dews, and hear the whispering of the wind among the leaves of the trees which have overgrown the tomb of Cestius, and the soil which is stirring in the sun-warm earth, and to mark the tombs, mostly of women and young people who were buried there, one might, if one were to die, desire the sleep they seem to sleep. Such is the human mind, and so it peoples with its wishes vacancy and oblivion.”
Escaping from the scene of so much sorrow, they established themselves at the Villa Valsovano, near Leghorn. Here Shelley began and finished “The Cenci” at the instance of his wife, who rightly thought that he undervalued his own powers as a dramatic poet. The supposed portrait of Beatrice in the Barberini Palace had powerfully affected his imagination, and he fancied that her story would form the fitting subject for a tragedy. It is fortunate for English literature that the real facts of that domestic drama, as recently published by Signor Bertolotti, were then involved in a tissue of romance and legend. During this summer he saw a great deal of the Gisborne family. Mrs. Gisborne’s son by a previous marriage, Henry Reveley, was an engineer, and Shelley conceived a project of helping him build a steamer which should ply between Leghorn and Marseilles. He was to supply the funds, and the pecuniary profit was to be shared by the Gisborne family. The scheme eventually fell through, though Shelley spent a good deal of money upon it; and its only importance is the additional light it throws upon his public and private benevolence. From Leghorn the Shelleys removed in the autumn to Florence, where, on the 12th of November, the present Sir Percy Florence Shelley was born. Here Shelley wrote the last act of “Prometheus Unbound”, which, though the finest portion of that unique drama, seems to have been an afterthought. In the Cascine outside Florence he also composed the “Ode to the West Wind”, the most symmetrically perfect as well as the most impassioned of his minor lyrics. He spent much time in the galleries, made notes upon the principal antique statues, and formed a plan of systematic art-study. The climate, however, disagreed with him, and in the month of January, 1820, they took up their abode at Pisa.
1819 was the most important year in Shelley’s life, so far as literary production is concerned. Besides “The Cenci” and “Prometheus Unbound”, of which it yet remains to speak, this year saw the production of several political and satirical poems — the “Masque of Anarchy”, suggested by the news of the Peterloo massacre, being by far the most important. Shelley attempted the composition of short popular songs which should stir the English people to a sense of what he felt to be their degradation. But he lacked the directness which alone could make such verses forcible, and the passionate apostrophe to the Men of England in his “Masque of Anarchy” marks the highest point of his achievement in this style: —
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. Aeschylus, 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 human 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 h
uman life, the strife is now removed into the reign 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 Aegean 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.
Percy Bysshe Shelley - Delphi Poets Series Page 197