This is one of that industrious knot of authors, the tendency of whose works we have in our late Numbers exposed to the caution of our readers — novel, poem, romance, letters, tours, critique, lecture and essay follow one another, framed to the same measure, and in subjection to the same key-note, while the sweet undersong of the weekly journal, filling up all pauses, strengthening all weaknesses, smoothing all abruptnesses, harmonizes the whole strain. Of all his brethren Mr. Shelley carries to the greatest length the doctrines of the sect. He is, for this and other reasons, by far the least pernicious of them; indeed there is a naivete and openness in his manner of laying down the most extravagant positions, which in some measure deprives them of their venom; and when he enlarges on what certainly are but necessary results of opinions more guardedly delivered by others, he might almost be mistaken for some artful advocate of civil order and religious institutions. This benefit indeed may be drawn from his book, for there is scarcely any more persuasive argument for truth than to carry out to all their legitimate consequences the doctrines of error. But this is not Mr. Shelley's intention; he is, we are sorry to say, in sober earnest: — with perfect deliberation, and the steadiest perseverance he perverts all the gifts of his nature, and does all the injury, both public and private, which his faculties enable him to perpetrate.
Laon and Cythna is the same poem with the Revolt of Islam — under the first name it exhibited some features which made "the experiment on the temper of the public mind," as the author calls it, somewhat too bold and hazardous. This knight-errant in the cause of "a liberal and comprehensive morality" had already sustained some "perilous handling" in his encounters with Prejudice and Error, and acquired in consequence of it a small portion of the better part of valour. Accordingly Laon and Cythna withdrew from circulation; and happy had it been for Mr. Shelley if he had been contented with his failure, and closed his experiments. But with minds of a certain class, notoriety, infamy, any thing is better than obscurity; baffled in a thousand attempts after fame, they will still make one more at whatever risk, — and they end commonly like an awkward chemist who perseveres in tampering with his ingredients, till, in an unlucky moment, they take fire, and he is blown up by the explosion.
Laon and Cythna has accordingly re-appeared with a new name, and a few slight alterations. If we could trace in these any signs of an altered spirit, we should have hailed with the sincerest pleasure the return of one whom nature intended for better things, to the ranks of virtue and religion. But Mr. Shelley is no penitent; he has reproduced the same poison, a little, and but a little, more cautiously disguised, and as it is thus intended only to do the more mischief at less personal risk to the author, our duty requires us to use his own evidence against himself, to interpret him where he is obscure now, by himself where he was plain before, and to exhibit the "fearful consequences" to which he would bring us, as he drew them in the boldness of his first conception.
Before, however, we do this, we will discharge our duty to Mr. Shelley as poetical critics — in a case like the present, indeed, where the freight is so pernicious, it is but a secondary duty to consider the "build" of the vessel which bears it; but it is a duty too peculiarly our own to be wholly neglected. Though we should be sorry to see the Revolt of Islam in our readers' hands, we are bound to say that it is not without beautiful passages, that the language is in general free from errors of taste, and the versification smooth and harmonious. In these respects it resembles the latter productions of Mr. Southey, though the tone is less subdued, and the copy altogether more luxuriant and ornate than the original. Mr. Shelley indeed is an unsparing imitator; and he draws largely on the rich stores of another mountain poet, to whose religious mind it must be matter, we think, of perpetual sorrow to see time philosophy which comes pure and holy from his pen, degraded and perverted, as it continually is, by this miserable crew of atheists or pantheists, who have just sense enough to abuse its terms, but neither heart nor principle to comprehend its import, or follow its application. We shall cite one of the passages to which we alluded above, in support of our opinion: perhaps it is that which has pleased us more than any other in the whole poem.
An orphan with my parents lived, whose eyes
Were loadstars of delight, which drew me home
When I might wander forth, nor did I prize
Aught (any) human thing beneath Heaven's mighty dome
Beyond this child; so when sad hours were come,
And baffled hope like ice still clung to me;
Since kin were cold, and friends had now become
Heartless and false, I turned from all, to be,
Cythna, the only source of tears and smiles to thee.
What wert thou then? a child most infantine,
Yet wandering far beyond that innocent age
In all but its sweet looks, and mien divine
Even then, methought, with the world's tyrant rage
A patient warfare thy young heart did wage,
When those soft eyes of scarcely conscious thought
Some tale or thine own fancies would engage
To overflow with tears, or converse fraught
With passion o'er their depths its fleeting light had wrought.
She moved upon this earth, a shape of brightness,
A power, that from its object scarcely drew
One impulse of her being — in her lightness
Most like some radiant cloud of morning dew
Which wanders through the waste air's pathless blue
To nourish some far desert; she did seem
Beside me, gathering beauty as she grew
Like the bright shade of some immortal dream
Which walks, when tempest sleeps, the waves of life's dark stream.
As mine own shadow was this child to me,
A second self — far dearer and more fair,
Which clothed in undissolving radiancy
All those steep paths, which languor and despair
Of human things had made so dark and bare,
But which I trod alone — nor, till bereft
Of friends and overcome by lonely care,
Knew I what solace for that loss was left,
Though by a bitter wound my trusting heart was cleft. — p. 42.
These, with all their imperfections, are beautiful stanzas; they are, however, of rare occurrence: — had the poem many more such, it could never, we are persuaded, become popular. Its merits and its faults equally conspire against it; it has not much ribaldry or voluptuousness for prurient imaginations, and no personal scandal for the malicious; and even those on whom it might be expected to act most dangerously by its semblance of enthusiasm, will have stout hearts to proceed beyond the first canto. As a whole, it is insupportably dull, and laboriously obscure; its absurdities are not of the kind which provoke laughter, the story is almost wholly devoid of interest, and very meagre; nor can we admire Mr. Shelley's mode of making up for this defect — as he has but one incident where he should have ten, he tells that one so intricately, that it takes the time often to comprehend it.
Mr. Shelley is a philosopher by the courtesy of the age, and has a theory of course respecting the government of the world; we will state in as few words as we can the general outlines of that theory, the manner in which he demonstrates it, and the practical consequences, which he proposes to deduce from it. It is to the second of these divisions that we would beg his attention; we despair of convincing him directly that he has taken up false and pernicious notions; but if he pays any deference to the common laws of reasoning, we hope to shew him that, let the goodness of his cause be what it may, his manner of advocating it is false and unsound. This may be mortifying to a teacher of mankind; but a philosopher seeks the truth, and has no vanity to be mortified.
The existence of evil, physical and moral, is the grand problem of all philosophy; the humble find it a trial, the proud make it a stumbling-block; Mr. Shelley refers it to the faults of those civil institutions and religious creeds which are designed to regulate the conduct of man here, and his hopes in a hereafter, in these he seems to make no distinction, but considers them all as bottomed upon principles pernicious to man and unworthy of God, carried into details the most cruel, and upheld only by the stupidity of the many on the one hand, and the selfish conspiracy of the few on the other. According to him the earth is a boon garden needing little care or cultivation, but pouring forth spontaneously and inexhaustibly all innocent delights and luxuries to her innumerable children; the seasons have no inclemencies, the air no pestilences for man in his proper state of wisdom and liberty; his business here is to enjoy himself, to abstain from no gratification, to repent of no sin, hate no crime, but be wise, happy and free, with plenty of "lawless love." This is man's natural state, the state to which Mr. Shelley will bring us, if we will but break up the "crust of our outworn opinions," as he calls them, and put them into his magic cauldron. But kings have introduced war, legislators crime, priests sin; the dreadful consequences have been that the earth has lost her fertility, the seasons their mildness, the air its salubrity, man his freedom and happiness. We have become a foul-feeding carnivorous race, are foolish enough to feel uncomfortable after the commission of sin; some of us even go so far as to consider vice odious; and we all groan under a multiplied burthen of crimes merely conventional; among which Mr. Shelley specifies with great sang froid the commission of incest!
We said that our philosopher makes no distinction in his condemnation of creeds; we should rather have said, that he makes no exception; distinction he does make, and it is to the prejudice of that which we hold. In one place indeed he assembles a number of names of the founders of religions, to treat them all with equal disrespect.
And through the host contention wild befell,
As each of his own God the wondrous works did tell;
*And Orormaze and Christ and Mahomet,
Moses and Buddh, Zerdusht, and Brahm and Foh,
A tumult of strange names, &c. — p. 227.
[Author's note: "And Oromaze, Joshua, and Mahomet," p. 227 Revolt of Islam. This is a very fair specimen of Mr. Shelley's alterations, which we see are wholly prudential, and artfully so, as the blasphemy is still preserved entire.]
But in many other places he manifests a dislike to Christianity which is frantic, and would be, if in such a case any thing could be, ridiculous. When the votaries of all religions are assembled with one accord (this unanimity by the bye is in a vision of the nineteenth century) to stifle the first breathings of liberty, and execute the revenge of a ruthless tyrant, he selects a Christian priest to be the organ of sentiments outrageously and pre-eminently cruel. The two characteristic principles upon which Christianity may be said to be built are repentance and faith. Of repentance he speaks thus:—
Reproach not thine own soul, but know thyself;
"Nor hate another's crime, nor loathe thine own."
It is the dark idolatry of self
Which, when our thoughts and actions once are gone,
Demands that we should weep and bleed and groan;
O vacant expiation! be at rest—
The past is death's — the future is thine own;
And love and joy can make the "foulest" breast
A paradise of flowers where peace might build her nest. p. 188,
Repentance then is selfishness in an extreme which amounts to idolatry! but what is Faith? our readers can hardly be prepared for the odious accumulation of sin and sorrow which Mr. Shelley conceives under this word. "Faith is the Python, the Ogress, the Evil Genius, the Wicked Fairy, the Giantess of our children's tales;" whenever any thing bad is to be accounted for, any hard name to be used, this convenient monosyllable fills up the blank.
Beneath his feet, 'mong ghastliest forms, represt
Lay Faith, an obscene worm. — p. 118.
With lidless eyes lie Faith, and Plague, and Slaughter,
A ghastly brood conceived of Lethe's sullen water. — p. 220.
And underneath thy feet writhe Faith and Folly,
Custom and Hell, and mortal Melancholy. — p. 119.
Smiled on the flowery grave, in which were lain
Fear, Faith, and Slavery. — p. 172.
Enough of Mr. Shelley's theory. — We proceed to examine the manner in which the argument is conducted, and this we cannot do better than by putting a case.
Let us suppose a man entertaining Mr. Shelley's opinions as to the causes of existing evil, and convinced of the necessity of a change in all the institutions of society, of his own ability to produce and conduct it, and of the excellence of that system which he would substitute in their place. These indeed are bold convictions for a young and inexperienced man, imperfectly educated, irregular in his application, and shamefully dissolute in his conduct; but let us suppose them to be sincere; — the change, if brought about at all, must be effected by a concurrent will, and that, Mr. Shelley will of course tell us, must be produced by an enlightened conviction. How then would a skilful reasoner, assured of the strength of his own ground, have proceeded in composing a tale of fiction for this purpose? Undoubtedly he would have taken the best laws, the best constitution, and the best religion in the known world; such at least as they most loved and venerated whom he was addressing; when he had put all these together, and developed their principles candidly, he would have shewn that under all favourable circumstances, and with all the best propensities of our nature to boot, still the natural effect of this combination would be to corrupt and degrade the human race. He would then have drawn a probable inference, that if the most approved systems and creeds under circumstances more advantageous than could ever be expected to concur in reality, still produced only vice and misery, the fault lay in them, or at least mankind could lose nothing by adventuring on a change. We say with confidence that a skilful combatant would and must have acted thus; not merely to make victory final, but to gain it in any shape. For if he reasons from what we acknowledge to be bad against what we believe to be good; if he puts a government confessedly despotic, a religion monstrous and false, if he places on the throne a cruel tyrant, and at the altar a bigoted and corrupt priesthood, how can his argument have any weight with those who think they live under a paternal government and a pure faith, who look up with love and gratitude to a beneficent monarch, and reverence a zealous and upright priesthood? The laws and government on which Mr. Shelley's reasoning proceeds, are the Turkish, administered by a lawless despot; his religion is the Mohammedan, maintained by servile hypocrites; and his scene for their joint operation Greece, the land full beyond all others of recollections of former glory and independence, now covered with shame and sunk in slavery. We are Englishmen, Christians, free, and independent; we ask Mr. Shelley how his case applies to us or what we learn from it to the prejudice of our own institutions?
His residence at Oxford was a short one, and, if we mistake not, rather abruptly terminated; yet we should have thought that even in a freshman's term he might have learned from Aldrick not to reason from a particular to an universal; and any one of our fair readers we imagine who never heard of Aldrick, would see the absurdity of inferring that all of her own sex were the victims of the lust and tyranny of the other, from the fact, if it be a fact, that young women of Greece were carried off by force to the seraglio of Constantinople. This, however, is the sum and substance of the argument, as far as it attempts to prove the causes of existing evil. Mr. Shelley is neither a dull, nor, considering all his disadvantages, a very ignorant man; we will frankly confess, that with every disposition to judge him charitably, we find it hard to convince ourselves of his belief in his own conclusions.
We have seen how Mr. Shelley argues for the necessity of a change; we must bestow a word or two upon the manner in which he brings that change about, before we come to the consequences which he derives from it. Laon and Cythna, his hero and heroine, are the principal, indeed, almost the sole agents. The latter by her eloquence rouses all of her own sex to assert their liberty and independence; this perhaps was no difficult task; a female tongue in such a cause may be supposed to have spoken fluently at least, and to have found a willing audience; by the same instrument, however, she disarms the soldiers who are sent to seize and destroy her,—
—even the torturer who had bound
Her meek calm frame, ere yet it was impaled
Loosened her weeping then, nor could be found
One human hand to harm her. — p. 84.
The influence of her voice is not confined to the Golden City, it travels over the land, stirring and swaying all hearts to its purpose:—
—in hamlets and in towns
The multitudes collect tumultuously,—
Blood soon, although unwillingly, to shed. — p. 85.
These peaceable and tender advocates for "Universal Suffrage and no representation" assemble in battle-array under the walls of the Golden City, keeping night and day strict blockade (which Mr. Shelley calls "a watch of love,") around the desperate bands who still adhere to the maintenance of the iron-hearted monarch on the throne. Why the eloquence of Cythna had no power over them, or how the monarch himself, who had been a slave to her beauty, and to whom this model of purity and virtue had borne a child, was able to resist the spell of her voice, Mr. Shelley leaves his readers to find out for themselves. In this pause of affairs Laon makes his appearance to complete the revolution; Cythna's voice had done wonders, but Laon's was still more powerful; the "sanguine slaves" of page 96, who stabbed ten thousand in their sleep, are turned in page 99 to fraternal bands; the power of the throne crumbles into dust, and the united hosts enter the city in triumph. A good deal of mummery follows, of national fetes, reasonable rites, altars of federation, &c. borrowed from that store-house of cast-off mummeries and abominations, the French revolution. In the mean time all the kings of the earth, pagan and christian, send more sanguine slaves, who slaughter the sons of freedom in the midst of their merry-making; Plague and Famine come to slaughter them in return; and Laon and Cythna, who had chosen this auspicious moment in a ruined tower for the commencement of their "reign of love," surrender themselves to the monarch and are burnt alive.
Such is Mr. Shelley's victory, such its security, and such the means of obtaining it! These last, we confess, are calculated to throw a damp upon our spirits, for if the hopes of mankind must depend upon the exertion of super-eminent eloquence, we have the authority of one who had well considered the subject, for believing that they could scarcely depend upon any thing of more rare occurrence. "Plures in omnibus rebus, quam in dicendo admirabiles," was the remark of Cicero a great many ages ago, and the experience of all those ages has served but to confirm the truth of it.
Mr. Shelley, however, is not a man to propose a difficult remedy without suggesting the means of procuring it. If we mistake not, Laon and Cythna, and even the sage, (for there is a sort of good stupid Archimago in the poem), are already provided, and intent to begin their mission if we will but give them hearing. In short, Mr. Shelley is his own Laon: this is clear from many passages of the preface and dedication. The lady to whom the poem is addressed is certainly the original of Cythna: we have more consideration for her than she has had for herself, and will either mortify her vanity, or spare her feelings, by not producing her before the public; it is enough for the philanthropist to know that when the season arrives, she will be forth-coming. Mr. Shelley says of himself and her, in a simile picturesque in itself, but laughable in its application,—
—thou and I,
Sweet friend, can look from our tranquillity,
Like lamps, into the world's tempestuous night—
Two tranquil stars, while clouds are passing by
Which wrap them from the foundering seaman's sight,
That burn from year to year with unextinguished light. — p. xxxii.
Neither will the reader be much at a loss to discover what sapient personage is dimly shadowed out in Archimago; but a clue is afforded even to the uninitiate by a note in the preface, in which we are told that Mr. Malthus by his last edition has reduced the Essay on Population to a commentary illustrative of the unanswerableness of Political Justice.
With such instruments doubtless the glorious task will be speedily accomplished — and what will be the issue? this indeed is a serious question; but, as in most schemes of reform, it is easier to say what is to he removed, and destroyed, than what is to be put in its place. Mr. Shelley would abrogate our laws — this would put an end to felonies and misdemeanours at a blow; he would abolish the rights of property, of course there could thenceforward be no violations of them, no heart-burnings between the poor and the rich, no disputed wills, no litigated inheritances, no food in short for sophistical judges, or hireling lawyers; he would overthrow the constitution, and then we should have no expensive court, no pensions or sinecures, no silken lords or corrupt commoners, no slavish and enslaving army or navy; he would pull down our churches, level our Establishment, and burn our bibles — then we should pay no tithes, be enslaved by no superstitions, abused by no priestly artifices: marriage he cannot endure, and there would at once be a stop put to the lamented increase of adulterous connections amongst us, whilst by repealing the canon of heaven against incest, he would add to the purity, and heighten the ardour of those feelings with which brother and sister now regard each other; finally, as the basis of the whole scheme, he would have us renounce our belief in our religion, extinguish, it we can, the light of conscience within us, which embitters our joys here, and drown in oblivion the hopes and fears that hang over our hereafter. This is at least intelligible; but it is not so easy to describe the structure, which Mr. Shelley would build upon this vast heap of ruins. "Love," he says, "is to be the sole law which shall govern the moral world;" but Love is a wide word with many significations, and we are at a loss as to which of them he would have it now bear. We are loath to understand it in its lowest sense, though we believe that as to the issue this would be the correctest mode of interpreting it; but this at least is clear, that Mr. Shelley does not mean it in its highest sense: he does not mean that love, which is the fulfilling of the law, and which walks after the commandments, for he would erase the Decalogue, and every other code of laws; not the love which is said to be of God, and which is beautifully coupled with "joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance," for he pre-eminently abhors that religion, which is built on that love and inculcates it as the essence of all duties, and its own fulfilment.
It is time to draw to an end. — We have examined Mr. Shelley's system slightly, but, we hope, dispassionately; there will be those, who will say that we have done so coldly. He has indeed, to the best of his ability, wounded us in the tenderest part. — As far as in him lay, he has loosened the hold of our protecting laws, and sapped the principles of our venerable polity; he has invaded the purity and chilled the unsuspecting ardour of our fireside intimacies; he has slandered, ridiculed and blasphemed our holy religion; yet these are all too sacred objects to be defended bitterly or unfairly. We have learned too, though not in Mr. Shelley's school, to discriminate between a man and his opinions, and while we shew no mercy to the sin, we can regard the sinner with allowance and pity. It is in this spirit, that we conclude with a few lines, which may serve for a warning to others, and for reproof, admonition, and even if he so pleases of encouragement to himself. We have already said what we think of his powers as a poet, and doubtless, with those powers, he might have risen to respectability in any honourable path, which he had chosen to pursue, if to his talents he had added industry, subordination, and good principles. But of Mr. Shelley much may be said with truth, which we not long since said of his friend and leader Mr. Hunt: he has not, indeed, all that is odious and contemptible in the character of that person; so far as we have seen he has never exhibited the bustling vulgarity, the ludicrous affectation, the factious flippancy, or the selfish heartlessness, which it is hard for our feelings to treat with the mere contempt they merit. Like him, however, Mr. Shelley is a very vain man; and like most very vain men, he is but half instructed in knowledge, and less than half-disciplined in his reasoning powers; his vanity, wanting the controul of the faith which he derides, has been his ruin; it has made him too impatient of applause and distinction to earn them in the fair course of labour; like a speculator in trade, he would be rich without capital and without delay, and, as might have been anticipated, his speculations have ended only in disappointments. They both began, his speculations and his disappointments, in early childhood, and even from that period he has carried about with him a soured and discontented spirit — unteachable in boyhood, unamiable in youth, querulous and unmanly in manhood, — singularly unhappy in all three. He speaks of his school as "a world of woes," of his masters "as tyrants," of his school-fellows as "enemies," — alas! what is this, but to bear evidence against himself? every one who knows what a public school ordinarily must be, will only trace in these lines the language of an insubordinate, a vain, a mortified spirit.
We would venture to hope that the past may suffice for the speculations in which Mr. Shelley has hitherto engaged; they have brought him neither honour abroad nor peace at home, and after so fair a trial it seems but common prudence to change them for some new venture. He is still a young man, and though his account be assuredly black and heavy, he may yet hope to redeem his time, and wipe it out. He may and he should retain all the love for his fellow-creatures, all the zeal for their improvement in virtue and happiness which he now professes, but let that zeal be armed with knowledge and regulated by judgment. Let him not be offended at our freedom, but he is really too young, too ignorant, too inexperienced, and too vicious to undertake the task of reforming any world, but the little world within his own breast; that task will be a good preparation for the difficulties which he is more anxious at once to encounter. There is a book which will help him to this preparation, which has more poetry in it than Lucretius, more interest than Godwin, and far more philosophy than both. But it is a sealed book to a proud spirit; if he would read it with effect, he must be humble where he is now vain, he must examine and doubt himself where now he boldly condemns others, and instead of relying on his own powers, he must feel and acknowledge his weakness, and pray for strength from above.
We had closed our remarks on Laon and Cythna, when "Rosalind and Helen" was put into our hands: after having devoted so much more space to the former than its own importance merited, a single sentence will suffice for the latter. Though not without some marks of the same ability, which is occasionally manifested in Mr. Shelley's earlier production, the present poem is very inferior to it in positive merit, and far more abundant in faults: it is less interesting, less vigorous and chaste in language, less harmonious in versification, and less pure in thought; more rambling and diffuse, more palpably and consciously sophistical, more offensive and vulgar, more unintelligible. So it ever is and must be in the downward course of infidelity and immorality; — we can no more blot out the noblest objects of contemplation, and the most heart-stirring sources of gratitude from the creation without injury to our intellectual and moral nature, than we can refuse to walk by the light of the sun without impairing our ocular vision. Scarcely any man ever set himself in array against the cause of social order and religion, but from a proud and rebel mind, or a corrupt and undisciplined heart: where these are, true knowledge cannot grow. In the enthusiasm of youth, indeed, a man like Mr. Shelley may cheat himself with the imagined loftiness and independence of his theory, and it is easy to invent a thousand sophisms, to reconcile his conscience to the impurity of his practice: but this lasts only long enough to lead him on beyond the power of return; he ceases to be the dupe, but with desperate malignity he becomes the deceiver of others. Like the Egyptian of old, the wheels of his chariot are broken, the path of "mighty waters" closes in upon him behind, and a still deepening ocean is before him: — for a short time, are seen his impotent struggles against a resistless power, his blasphemous execrations are heard, his despair but poorly assumes the tone of triumph and defiance, and he calls ineffectually on others to follow him to the same ruin — finally, he sinks "like lead" to the bottom, and is forgotten. So it is now in part, so shortly will it be entirely with Mr. Shelley: — if we might withdraw the veil of private life, and tell what we now know about him, it would be indeed a disgusting picture that we should exhibit, but it would be an unanswerable comment on our text; it is not easy for those who read only, to conceive how much low pride, how much cold selfishness, how much unmanly cruelty are consistent with the laws of this "universal" and "lawless love." But we must only use our knowledge to check the groundless hopes which we were once prone to entertain of him.