All happiness attend you!
Your affectionate friend,
PERCY B. SHELLEY.
ROME, May 29, 1819.
Author’s Preface
A MANUSCRIPT was communicated to me during my travels in Italy, which was copied from the archives of the Cenci Palace at Rome and contains a detailed account of the horrors which ended in the extinction of one of the noblest and richest families of that city, during the Pontificate of Clement VIII., in the year 1599. The story is that an old man, having spent his life in debauchery and wickedness, conceived at length an implacable hatred towards his children; which showed itself towards one daughter under the form of an incestuous passion, aggravated by every circumstance of cruelty and violence. This daughter, after long and vain attempts to escape from what she considered a perpetual contamination both of body and mind, at length plotted with her mother-in-law and brother to murder their common tyrant. The young maiden who was urged to this tremendous deed by an impulse which overpowered its horror was evidently a most gentle and amiable being, a creature formed to adorn and be admired, and thus violently thwarted from her nature by the necessity of circumstance and opinion. The deed was quickly discovered, and, in spite of the most earnest prayers made to the Pope by the highest persons in Rome, the criminals were put to death. The old man had during his life repeatedly bought his pardon from the Pope for capital crimes of the most enormous and unspeakable kind at the price of a hundred thousand crowns; the death therefore of his victims can scarcely be accounted for by the love of justice. The Pope, among other motives for severity, probably felt that whoever killed the Count Cenci deprived his treasury of a certain and copious source of revenue. Such a story, if told so as to present to the reader all the feelings of those who once acted it, their hopes and fears, their confidences and misgivings, their various interests, passions and opinions, acting upon and with each other yet all conspiring to one tremendous end, would be as a light to make apparent some of the most dark and secret caverns of the human heart.
On my arrival at Rome I found that the story of the Cenci was a subject not to be mentioned in Italian society without awakening a deep and breathless interest; and that the feelings of the company never failed to incline to a romantic pity for the wrongs and a passionate exculpation of the horrible deed to which they urged her who has been mingled two centuries with the common dust. All ranks of people knew the outlines of this history and participated in the overwhelming interest which it seems to have the magic of exciting in the human heart. I had a copy of Guido’s picture of Beatrice which is preserved in the Colonna Palace, and my servant instantly recognized it as the portrait of La Cenci.
This national and universal interest which the story produces and has produced for two centuries and among all ranks of people in a great City, where the imagination is kept forever active and awake, first suggested to me the conception of its fitness for a dramatic purpose. In fact it is a tragedy which has already received, from its capacity of awakening and sustaining the sympathy of men, approbation and success. Nothing remained as I imagined but to clothe it to the apprehensions of my countrymen in such language and action as would bring it home to their hearts. The deepest and the sublimest tragic compositions, King Lear and the two plays in which the tale of Oedipus is told, were stories which already existed in tradition, as matters of popular belief and interest, before Shakespeare and Sophocles made them familiar to the sympathy of all succeeding generations of mankind.
This story of the Cenci is indeed eminently fearful and monstrous; anything like a dry exhibition of it on the stage would be insupportable. The person who would treat such a subject must increase the ideal and diminish the actual horror of the events, so that the pleasure which arises from the poetry which exists in these tempestuous sufferings and crimes may mitigate the pain of the contemplation of the moral deformity from which they spring. There must also be nothing attempted to make the exhibition subservient to what is vulgarly termed a moral purpose. The highest moral purpose aimed at in the highest species of the drama is the teaching the human heart, through its sympathies and antipathies, the knowledge of itself; in proportion to the possession of which knowledge every human being is wise, just, sincere, tolerant and kind. If dogmas can do more, it is well: but a drama is no fit place for the enforcement of them. Undoubtedly no person can be truly dishonored by the act of another; and the fit return to make to the most enormous injuries is kindness and forbearance and a resolution to convert the injurer from his dark passions by peace and love. Revenge, retaliation, atonement, are pernicious mistakes. If Beatrice had thought in this manner she would have been wiser and better; but she would never have been a tragic character. The few whom such an exhibition would have interested could never have been sufficiently interested for a dramatic purpose, from the want of finding sympathy in their interest among the mass who surround them. It is in the restless and anatomizing casuistry with which men seek the justification of Beatrice, yet feel that she has done what needs justification; it is in the superstitious horror with which they contemplate alike her wrongs and their revenge, — that the dramatic character of what she did and suffered, consists.
I have endeavored as nearly as possible to represent the characters as they probably were, and have sought to avoid the error of making them actuated by my own conceptions of right or wrong, false or true: thus under a thin veil converting names and actions of the sixteenth century into cold impersonations of my own mind. They are represented as Catholics, and as Catholics deeply tinged with religion. To a Protestant apprehension there will appear something unnatural in the earnest and perpetual sentiment of the relations between God and men which pervade the tragedy of the Cenci. It will especially be startled at the combination of an undoubting persuasion of the truth of the popular religion with a cool and determined perseverance in enormous guilt. But religion in Italy is not, as in Protestant countries, a cloak to be worn on particular days; or a passport which those who do not wish to be railed at carry with them to exhibit; or a gloomy passion for penetrating the impenetrable mysteries of our being, which terrifies its possessor at the darkness of the abyss to the brink of which it has conducted him. Religion coexists, as it were, in the mind of an Italian Catholic, with a faith in that of which all men have the most certain knowledge. It is interwoven with the whole fabric of life. It is adoration, faith, submission, penitence, blind admiration; not a rule for moral conduct. It has no necessary connection with any one virtue. The most atrocious villain may be rigidly devout, and without any shock to established faith confess himself to be so. Religion pervades intensely the whole frame of society, and is, according to the temper of the mind which it inhabits, a passion, a persuasion, an excuse, a refuge; never a check. Cenci himself built a chapel in the court of his Palace, and dedicated it to St. Thomas the Apostle, and established masses for the peace of his soul. Thus in the first scene of the fourth act Lucretia’s design in exposing herself to the consequences of an expostulation with Cenci after having administered the opiate was to induce him by a feigned tale to confess himself before death, this being esteemed by Catholics as essential to salvation; and she only relinquishes her purpose when she perceives that her perseverance would expose Beatrice to new outrages.
I have avoided with great care in writing this play the introduction of what is commonly called mere poetry, and I imagine there will scarcely be found a detached simile or a single isolated description, unless Beatrice’s description of the chasm appointed for her father’s murder should be judged to be of that nature.
In a dramatic composition the imagery and the passion should interpenetrate one another, the former being reserved simply for the full development and illustration of the latter. Imagination is as the immortal God which should assume flesh for the redemption of mortal passion. It is thus that the most remote and the most familiar imagery may alike be fit for dramatic purposes when employed in the illustration of strong feeling, which raises what is low and level
s to the apprehension that which is lofty, casting over all the shadow of its own greatness. In other respects I have written more carelessly; that is, without an overfastidious and learned choice of words. In this respect I entirely agree with those modern critics who assert that in order to move men to true sympathy we must use the familiar language of men, and that our great ancestors the ancient English poets are the writers, a study of whom might incite us to do that for our own age which they have done for theirs. But it must be the real language of men in general and not that of any particular class to whose society the writer happens to belong. So much for what I have attempted; I need not be assured that success is a very different matter; particularly for one whose attention has but newly been awakened to the study of dramatic literature.
I endeavored whilst at Rome to observe such monuments of this story as might be accessible to a stranger. The portrait of Beatrice at the Colonna Palace is admirable as a work of art; it was taken by Guido during her confinement in prison. But it is most interesting as a just representation of one of the loveliest specimens of the workmanship of Nature. There is a fixed and pale composure upon the features; she seems sad and stricken down in spirit, yet the despair thus expressed is lightened by the patience of gentleness. Her head is bound with folds of white drapery from which the yellow strings of her golden hair escape and fall about her neck. The moulding of her face is exquisitely delicate; the eyebrows are distinct and arched; the lips have that permanent meaning of imagination and sensibility which suffering has not repressed and which it seems as if death scarcely could extinguish. Her forehead is large and clear; her eyes, which we are told were remarkable for their vivacity, are swollen with weeping and lustreless, but beautifully tender and serene. In the whole mien there is a simplicity and dignity which, united with her exquisite loveliness and deep sorrow, are inexpressibly pathetic. Beatrice Cenci appears to have been one of those rare persons in whom energy and gentleness dwell together without destroying one another; her nature was simple and profound. The crimes and miseries in which she was an actor and a sufferer are as the mask and the mantle in which circumstances clothed her for her impersonation on the scene of the world.
The Cenci Palace is of great extent; and, though in part modernized, there yet remains a vast and gloomy pile of feudal architecture in the same state as during the dreadful scenes which are the subject of this tragedy. The Palace is situated in an obscure corner of Rome, near the quarter of the Jews, and from the upper windows you see the immense ruins of Mount Palatine half hidden under their profuse overgrowth of trees. There is a court in one part of the Palace (perhaps that in which Cenci built the Chapel to St. Thomas), supported by granite columns and adorned with antique friezes of fine workmanship, and built up, according to the ancient Italian fashion, with balcony over balcony of openwork. One of the gates of the Palace formed of immense stones and leading through a passage, dark and lofty and opening into gloomy subterranean chambers, struck me particularly.
Of the Castle of Petrella, I could obtain no further information than that which is to be found in the manuscript.
DRAMATIS PERSONÆ
COUNT FRANCESCO CENCI.
GIACOMO, BERNARDO, his Sons.
CARDINAL CAMILLO.
PRINCE COLONNA.
ORSINO, a Prelate.
SAVELLA, the Pope’s Legate.
OLIMPIO, MARZIO, Assassins.
ANDREA, Servant to CENCI.
NOBLES. JUDGES. GUARDS, SERVANTS.
LUCRETIA, Wife of CENCI and Stepmother of his children.
BEATRICE, his Daughter.
The SCENE lies principally in Rome, but changes during the fourth
Act to Pretrella, a castle among the Apulian Apennines.
TIME. During the Pontificate of Clement VIII.
Act I
SCENE I. — An Apartment in the CENCI Palace. Enter COUNT CENCI and CARDINAL CAMILLO.
CAMILLO
THAT matter of the murder is hushed up
If you consent to yield his Holiness
Your fief that lies beyond the Pincian gate.
It needed all my interest in the conclave
To bend him to this point; he said that you
Bought perilous impunity with your gold;
That crimes like yours if once or twice compounded
Enriched the Church, and respited from hell
An erring soul which might repent and live;
But that the glory and the interest 10
Of the high throne he fills little consist
With making it a daily mart of guilt
As manifold and hideous as the deeds
Which you scarce hide from men’s revolted eyes.
CENCI
The third of my possessions — let it go!
Ay, I once heard the nephew of the Pope
Had sent his architect to view the ground,
Meaning to build a villa on my vines
The next time I compounded with his uncle.
I little thought he should outwit me so! 20
Henceforth no witness — not the lamp — shall see
That which the vassal threatened to divulge,
Whose throat is choked with dust for his reward.
The deed he saw could not have rated higher
Than his most worthless life — it angers me!
Respited me from Hell! So may the Devil
Respite their souls from Heaven! No doubt Pope Clement,
And his most charitable nephews, pray
That the Apostle Peter and the saints
Will grant for their sake that I long enjoy 30
Strength, wealth, and pride, and lust, and length of days
Wherein to act the deeds which are the stewards
Of their revenue. — But much yet remains
To which they show no title.
CAMILLO
Oh, Count Cenci!
So much that thou mightst honorably live
And reconcile thyself with thine own heart
And with thy God and with the offended world.
How hideously look deeds of lust and blood
Through those snow-white and venerable hairs!
Your children should be sitting round you now 40
But that you fear to read upon their looks
The shame and misery you have written there.
Where is your wife? Where is your gentle daughter?
Methinks her sweet looks, which make all things else
Beauteous and glad, might kill the fiend within you.
Why is she barred from all society
But her own strange and uncomplaining wrongs?
Talk with me, Count, — you know I mean you well.
I stood beside your dark and fiery youth,
Watching its bold and bad career, as men 50
Watch meteors, but it vanished not; I marked
Your desperate and remorseless manhood; now
Do I behold you in dishonored age
Charged with a thousand unrepented crimes.
Yet I have ever hoped you would amend,
And in that hope have saved your life three times.
CENCI
For which Aldobrandino owes you now
My fief beyond the Pincian. Cardinal,
One thing, I pray you, recollect henceforth,
And so we shall converse with less restraint. 60
A man you knew spoke of my wife and daughter;
He was accustomed to frequent my house;
So the next day his wife and daughter came
And asked if I had seen him; and I smiled.
I think they never saw him any more.
CAMILLO
Thou execrable man, beware!
CENCI
Of thee?
Nay, this is idle. We should know each other.
As to my character for what men call crime,
Seeing I please my senses as I list,
And vindicate that right with force or guile, 70
> It is a public matter, and I care not
If I discuss it with you. I may speak
Alike to you and my own conscious heart,
For you give out that you have half reformed me;
Therefore strong vanity will keep you silent,
If fear should not; both will, I do not doubt.
All men delight in sensual luxury;
All men enjoy revenge, and most exult
Over the tortures they can never feel,
Flattering their secret peace with others’ pain. 80
But I delight in nothing else. I love
The sight of agony, and the sense of joy,
When this shall be another’s and that mine;
And I have no remorse and little fear,
Which are, I think, the checks of other men.
This mood has grown upon me, until now
Any design my captious fancy makes
The picture of its wish — and it forms none
But such as men like you would start to know —
Is as my natural food and rest debarred 90
Until it be accomplished.
CAMILLO
Art thou not
Most miserable?
CENCI
Why miserable?
No. I am what your theologians call
Hardened; which they must be in impudence,
So to revile a man’s peculiar taste.
True, I was happier than I am, while yet
Manhood remained to act the thing I thought, —
Percy Bysshe Shelley Page 98