A Defence of Poetry and Other Essays
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Percy Bysshe Shelley
Percy Bysshe Shelley (1792-1822) was an English Romantic poet. Born into a prominent political family, Shelley enjoyed a quiet and happy childhood in West Sussex, developing a passion for nature and literature at a young age. He struggled in school, however, and was known by his colleagues at Eton College and University College, Oxford as an outsider and eccentric who spent more time acquainting himself with radical politics and the occult than with the requirements of academia. During his time at Oxford, he began his literary career in earnest, publishing Original Poetry by Victor and Cazire (1810) and St. Irvine; or, The Rosicrucian: A Romance (1811) In 1811, he married Harriet Westbrook, with whom he lived an itinerant lifestyle while pursuing affairs with other women. Through the poet Robert Southey, he fell under the influence of political philosopher William Godwin, whose daughter Mary soon fell in love with the precocious young poet. In the summer of 1814, Shelley eloped to France with Mary and her stepsister Claire Claremont, travelling to Holland, Germany, and Switzerland before returning to England in the fall. Desperately broke, Shelley struggled to provide for Mary through several pregnancies while balancing his financial obligations to Godwin, Harriet, and his own father. In 1816, Percy and Mary accepted an invitation to join Claremont and Lord Byron in Europe, spending a summer in Switzerland at a house on Lake Geneva. In 1818, following several years of unhappy life in England, the Shelleys—now married—moved to Italy, where Percy worked on The Masque of Anarchy (1819), Prometheus Unbound (1820), and Adonais (1821), now considered some of his most important works. In July of 1822, Shelley set sail on the Don Juan and was lost in a storm only hours later. His death at the age of 29 was met with despair and contempt throughout England and Europe, and he is now considered a leading poet and radical thinker of the Romantic era.
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A Defence of Poetry and Other Essays - Percy Bysshe Shelley
A DEFENCE OF POETRY AND OTHER ESSAYS
..................
Percy Bysshe Shelley
KYPROS PRESS
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Copyright © 2016 by Percy Bysshe Shelley
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TABLE OF CONTENTS
A Defence of Poetry and Other Essays
ON LOVE
ON LIFE
ON A FUTURE STATE
ON THE PUNISHMENT OF DEATH
SPECULATIONS ON METAPHYSICS
SPECULATIONS ON MORALS
ESSAY ON THE LITERATURE, THE ARTS, AND THE MANNERS OF THE ATHENIANS
ON THE SYMPOSIUM, OR PREFACE TO THE BANQUET OF PLATO
A DEFENCE OF POETRY
A DEFENCE OF POETRY AND OTHER ESSAYS
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ON LOVE
What is love? Ask him who lives, what is life? ask him who adores, what is God?
I know not the internal constitution of other men, nor even thine, whom I now address. I see that in some external attributes they resemble me, but when, misled by that appearance, I have thought to appeal to something in common, and unburthen my inmost soul to them, I have found my language misunderstood, like one in a distant and savage land. The more opportunities they have afforded me for experience, the wider has appeared the interval between us, and to a greater distance have the points of sympathy been withdrawn. With a spirit ill fitted to sustain such proof, trembling and feeble through its tenderness, I have everywhere sought sympathy and have found only repulse and disappointment.
Thou demandest what is love? It is that powerful attraction towards all that we conceive, or fear, or hope beyond ourselves, when we find within our own thoughts the chasm of an insufficient void, and seek to awaken in all things that are, a community with what we experience within ourselves. If we reason, we would be understood; if we imagine, we would that the airy children of our brain were born anew within another’s; if we feel, we would that another’s nerves should vibrate to our own, that the beams of their eyes should kindle at once and mix and melt into our own, that lips of motionless ice should not reply to lips quivering and burning with the heart’s best blood. This is Love. This is the bond and the sanction which connects not only man with man, but with everything which exists. We are born into the world, and there is something within us which, from the instant that we live, more and more thirsts after its likeness. It is probably in correspondence with this law that the infant drains milk from the bosom of its mother; this propensity develops itself with the development of our nature. We dimly see within our intellectual nature a miniature as it were of our entire self, yet deprived of all that we condemn or despise, the ideal prototype of everything excellent or lovely that we are capable of conceiving as belonging to the nature of man. Not only the portrait of our external being, but an assemblage of the minutest particles of which our nature is composed;[Footnote: These words are ineffectual and metaphorical. Most words are so—No help!] a mirror whose surface reflects only the forms of purity and brightness; a soul within our soul that describes a circle around its proper paradise, which pain, and sorrow, and evil dare not overleap. To this we eagerly refer all sensations, thirsting that they should resemble or correspond with it. The discovery of its antitype; the meeting with an understanding capable of clearly estimating our own; an imagination which should enter into and seize upon the subtle and delicate peculiarities which we have delighted to cherish and unfold in secret; with a frame whose nerves, like the chords of two exquisite lyres, strung to the accompaniment of one delightful voice, vibrate with the vibrations of our own; and of a combination of all these in such proportion as the type within demands; this is the invisible and unattainable point to which Love tends; and to attain which, it urges forth the powers of man to arrest the faintest shadow of that, without the possession of which there is no rest nor respite to the heart over which it rules. Hence in solitude, or in that deserted state when we are surrounded by human beings, and yet they sympathize not with us, we love the flowers, the grass, and the waters, and the sky. In the motion of the very leaves of spring, in the blue air, there is then found a secret correspondence with our heart. There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone. Sterne says that, if he were in a desert, he would love some cypress. So soon as this want or power is dead, man becomes the living sepulchre of himself, and what yet survives is the mere husk of what once he was.
[1815; publ. 1840]
ON LIFE
Life and the world, or whatever we call that which we are and feel, is an astonishing thing. The mist of familiarity obscures from us the wonder of our being. We are struck with admiration at some of its transient modifications, but it is itself the great miracle. What are changes of empires, the wreck of dynasties, with the opinions which supported them; what is the birth and the extinction of religious and of political systems to life? What are the revolutions of the globe which we inhabit, and the operations of the elements of which it is composed, compared with life? What is the universe of stars, and suns, of which this inhabited earth is one, and their motions, and their destiny, compared with life? Life, the great miracle, we admire not, because it is so miraculous. It is well that we are thus shielded by the familiarity of what is at once so certain and so unfathomable, from an astonishment which would otherwise absorb and overawe the functions of that which is its object.
If any artist, I do not say had executed, but had merely conceived in his mind the system of the sun, and the stars, and planets, they not existing, and had painted to us in words, or upon canvas, the spectacle now afforded by the nightly cope of heaven, and illustrated it by the wisdom of astronomy, great would be our admiration. Or had he imagined the scenery of this earth, the mountains, the seas, and the rivers; the grass, and the flowers, and the variety of the forms and masses of the leaves of the woods, and the colours which attend the setting and the rising sun, and the hues of the atmosphere, turbid or serene, these things not before existing, truly we should have been astonished, and it would not have been a vain boast to have said of such a man, ‘Non merita nome di creatore, se non Iddio ed il Poeta.’ But now these things are looked on with little wonder, and to be conscious of them with intense delight is esteemed to be the distinguishing mark of a refined and extraordinary person. The multitude of men care not for them. It is thus with Life—that which includes all.
What is life? Thoughts and feelings arise, with or without our will, and we employ words to express them. We are born, and our birth is unremembered, and our infancy remembered but in fragments; we live on, and in living we lose the apprehension of life. How vain is it to think that words can penetrate the mystery of our being! Rightly used they may make evident our ignorance to ourselves, and this is much. For what are we? Whence do we come? and whither do we go? Is birth the commencement, is death the conclusion of our being? What is birth and death?
The most refined abstractions of logic conduct to a view of life, which, though startling