A Dish of Orts : Chiefly Papers on the Imagination and on Shakespeare - George MacDonald (free romance novels txt) 📗

to quarantine regulations, were burned to ashes. Lord Byron, Leigh Hunt, and Mr. Trelawney were present when the body of Shelley was burned; so that his ashes were saved, and buried in the Protestant burial-ground at Rome, near the grave of Keats, whose body had been laid there in the spring of the preceding year. Cor Cordium were the words inscribed by his widow on the tomb of the poet.

The character of Shelley has been sadly maligned. Whatever faults he may have committed against society, they were not the result of sensuality. One of his biographers, who was his companion at Oxford, and who does not seem inclined to do him more than justice, asserts that while there his conduct was immaculate. The whole picture he gives of the youth, makes it easy to believe this. To discuss the moral question involved in one part of his history would be out of place here; but even on the supposition that a man's conduct is altogether inexcusable in individual instances, there is the more need that nothing but the truth should be said concerning that, and other portions thereof. And whatever society may have thought itself justified in making subject of reprobation, it must be remembered that Shelley was under less obligation to society than most men. Yet his heart seemed full of love to his kind; and the distress which the oppression of others caused him, was the source of much of that wild denunciation which exposed him to the contempt and hatred of those who were rendered uncomfortable by his unsparing and indiscriminate anathemas. In private, he was beloved by all who knew him; a steady, generous, self-denying friend, not only to those who moved in his own circle, but to all who were brought within the reach of any aid he could bestow. To the poor he was a true and laborious benefactor. That man must have been good to whom the heart of his widow returns with such earnest devotion and thankfulness in the recollection of the past, and such fond hope for the future, as are manifested by Mrs. Shelley in those extracts from her private journal given us by Lady Shelley.

As regards his religious opinions, one of the thoughts which most strongly suggest themselves is,-how ill he must have been instructed in the principles of Christianity! He says himself in a letter to Godwin, "I have known no tutor or adviser ( not excepting my father ) from whose lessons and suggestions I have not recoiled with disgust." So far is he from being an opponent of Christianity properly so called, that one can hardly help feeling what a Christian he would have been, could he but have seen Christianity in any other way than through the traditional and practical misrepresentations of it which surrounded him. All his attacks on Christianity are, in reality, directed against evils to which the true doctrines of Christianity are more opposed than those of Shelley could possibly be. How far he was excusable in giving the name of Christianity to what he might have seen to be only a miserable perversion of it, is another question, and one which hardly admits of discussion here. It was in the name of Christianity, however, that the worst injuries of which he had to complain were inflicted upon him. Coming out of the cathedral at Pisa one day, [Footnote: From Shelley Memorials , edited by Lady Shelley, which the writer of this paper has principally followed in regard to the external facts of Shelley's history.] Shelley warmly assented to a remark of Leigh Hunt, "that a divine religion might be found out, if charity were really made the principle of it instead of faith." Surely the founders of Christianity, even when they magnified faith, intended thereby a spiritual condition, of which the central principle is coincident with charity. Shelley's own feelings towards others, as judged from his poetry, seem to be tinctured with the very essence of Christianity. [Footnote: His Essay on Christianity is full of noble views, some of which are held at the present day by some of the most earnest believers. At what time of his life it was written we are not informed; but it seems such as would insure his acceptance with any company of intelligent and devout Unitarians.] He did not, at one time at least, believe that we could know the source of our being; and seemed to take it as a self-evident truth, that the Creator could not be like the creature. But it is unjust to fix upon any utterance of opinion, and regard it as the religion of a man who died in his thirtieth year, and whose habits of thinking were such, that his opinions must have been in a state of constant change. Coleridge says in a letter: "His (Shelley's) discussions, tending towards atheism of a certain sort, would not have scared me; for me it would have been a semitransparent larva, soon to be sloughed, and through which I should have seen the true image -the final metamorphosis. Besides, I have ever thought that sort of atheism the next best religion to Christianity; nor does the better faith I have learned from Paul and John interfere with the cordial reverence I feel for Benedict Spinoza."

Shelley's favourite study was metaphysics. The more impulse there is in any direction, the more education and experience are necessary to balance that impulse: one cannot help thinking that Shelley's taste for exercises of this kind was developed more rapidly than the corresponding power . His favourite physical studies were chemistry and electricity. With these he occupied himself from his childhood; apparently, however, with more delight in the experiments themselves, than interest in the general conclusions to be arrived at by means of them. In the embodiment of his metaphysical ideas in poetry, the influence of these studies seems to show itself; for he uses forms which appeal more to the outer senses than to the inward eye; and his similes belong to the realm of the fancy, rather than the imagination: they lack
vital resemblance. Logic had considerable attractions for him. To geometry and mathematics he was quite indifferent. One of his biographers states that "he was neglectful of flowers," because he had no interest in botany; but one who derived such full delight from the contemplation of their external forms, could hardly be expected to feel very strongly the impulse to dissect them. He derived exceeding pleasure from Greek literature, especially from the works of Plato.

Several little peculiarities in Shelley's tastes are worth mentioning, because, although in themselves insignificant, they seem to correspond with the nature of his poetry. Perhaps the most prominent of these was his passion for boat-sailing. He could not pass any piece of water without launching upon it a number of boats, constructed from what paper he could find in his pockets. The fly-leaves of the books he was in the way of carrying with him, for he was constantly reading, often went to this end. He would watch the fate of these boats with the utmost interest, till they sank or reached the opposite side. He was just as fond of real boating, and that frequently of a dangerous kind; but it is characteristic of him, that all the boats he describes in his poems are of a fairy, fantastic sort, barely related to the boats which battle with earthly winds and waves. Pistol-shooting was also a favourite amusement. Fireworks, too, gave him great delight. Some of his habits were likewise peculiar. He was remarkably abstemious, preferring bread and raisins to anything else in the way of eating, and very seldom drinking anything stronger than water. Honey was a favourite luxury with him. While at college, his biographer Hogg says he was in the habit, during the evening, of going to sleep on the rug, close to a blazing fire, heat seeming never to have other than a beneficial effect upon him. After sleeping some hours, he would awake perfectly restored, and continue actively occupied till far into the morning. His whole movements are represented as rapid, hurried, and uncertain. He would appear and disappear suddenly and unexpectedly; forget appointments; burst into wild laughter, heedless of his situation, whenever anything struck him as peculiarly ludicrous. His changes of residence were most numerous, and frequently made with so much haste that whole little libraries were left behind, and often lost. He was very fond of children, and used to make humorous efforts to induce them to disclose to him the still-remembered secrets of their pre-existence. He seemed to have a peculiar attraction towards mystery, and was ready to believe in a hidden secret, where no one else would have thought of one. His room, while he was at college, was in a state of indescribable confusion. Not only were all sorts of personal necessaries mingled with books and philosophical instruments, but things belonging to one department of service were not unfrequently pressed into the slavery of another. He dressed well but carelessly. In person he was tall, slender, and stooping; awkward in gait, but in manners a thorough gentleman. His complexion was delicate; his head, face, and features, remarkably small; the last not very regular, but in expression, both intellectual and moral, wonderfully beautiful. His eyes were deep blue, "of a wild, strange beauty;" his forehead high and white; his hair dark brown, curling, long, and bushy. His appearance in later life is described as singularly combining the appearances of premature age and prolonged youth.

The only art in which his taste appears to have been developed was poetry. Even in his poetry, taken as a whole, the artistic element is not generally very manifest. His earliest verses (none of which are included in his collected works) can hardly be said to be good in any sense. He seems in these to have chosen poetry as a fitting material for the embodiment of his ardent, hopeful, indignant thoughts and feelings, but, provided he can say what he wants to say, does not seem to care much about how he says it. Indeed, there is too much of this throughout his works; for if the utterance , instead of the conveyance of thought, were the object pursued in art, of course not merely imperfection of language, but absolute external unintelligibility, would be admissible. But his art constantly increases with his sense of its necessity; so that the Cenci , which is the last work of any pretension that he wrote, is decidedly the most artistic of all. There are beautiful passages in Queen Mab , but it is the work of a boy-poet; and as it was all but repudiated by himself, it is not necessary to remark further upon it. The Revolt of Islam is a poem of twelve cantos, in the Spenserian stanza; but in all respects except the arrangement of lines and rimes, his stanza, in common with all other imitations of the Spenserian, has little or nothing of the spirit or individuality of the original. The poem is dedicated to the cause of freedom, and records the efforts, successes, defeats, and final triumphant death of two inspired champions of liberty-a youth and maiden. The adventures are marvellous, not intended to be within the bounds of probability, scarcely of possibility. There are very noble sentiments and fine passages throughout the poem. Now and then there is grandeur. But the absence of art is too evident in the fact that the meaning is often obscure; an obscurity not unfrequently occasioned by the difficulty of the stanza, which is the most difficult mode of composition in English, except the rigid sonnet. The words and forms he employs to express thought seem sometimes mechanical devices for