ECRASEZ L’INFAME! — Correspondance de Voltaire.
Avia Pieridum peragro loca, nullius ante
Trita solo; juvat integros accedere fonteis;
Atque haurire: juvatque novos decerpere flores.
. . .
Unde prius nulli velarint tempora musae.
Primum quod magnis doceo de rebus; et arctis
Religionum animos nodis exsolvere pergo. — Lucret. lib. 4.
Δοσ πον στο, και κοσμον κινεσο
Dos pon sto, kai kosmon kineso
[An edition (250 copies) of “Queen Mab” was printed at London in the summer of 1813 by Shelley himself, whose name, as author and printer, appears on the title-page (see “Bibliographical List”). Of this edition about seventy copies were privately distributed. Sections 1, 2, 8, and 9 were afterwards rehandled, and the intermediate sections here and there revised and altered; and of this new text sections 1 and 2 were published by Shelley in the “Alastor” volume of 1816, under the title, “The Daemon of the World”. The remainder lay unpublished till 1876, when sections 8 and 9 were printed by Mr. H. Buxton Forman, C.B., from a printed copy of “Queen Mab” with Shelley’s manuscript corrections. See “The Shelley Library”, pages 36-44, for a description of this copy, which is in Mr. Forman’s possession. Sources of the text are (1) the editio princeps of 1813; (2) text (with some omissions) in the “Poetical Works” of 1839, edited by Mrs. Shelley; (3) text (one line only wanting) in the 2nd edition of the “Poetical Works”, 1839 (same editor).
“Queen Mab” was probably written during the year 1812 — it is first heard of at Lynmouth, August 18, 1812 (“Shelley Memorials”, page 39)— but the text may be assumed to include earlier material.]
Whose is the love that gleaming through the world,
Wards off the poisonous arrow of its scorn?
Whose is the warm and partial praise,
Virtue’s most sweet reward?
Beneath whose looks did my reviving soul
Riper in truth and virtuous daring grow?
Whose eyes have I gazed fondly on,
And loved mankind the more?
HARRIET! on thine:— thou wert my purer mind;
Thou wert the inspiration of my song;
Thine are these early wilding flowers,
Though garlanded by me.
Then press into thy breast this pledge of love;
And know, though time may change and years may roll,
Each floweret gathered in my heart
It consecrates to thine.
How wonderful is Death,
Death and his brother Sleep!
One, pale as yonder waning moon
With lips of lurid blue;
The other, rosy as the morn
When throned on ocean’s wave
It blushes o’er the world:
Yet both so passing wonderful!
Hath then the gloomy Power
Whose reign is in the tainted sepulchres
Seized on her sinless soul?
Must then that peerless form
Which love and admiration cannot view
Without a beating heart, those azure veins
Which steal like streams along a field of snow,
That lovely outline, which is fair
As breathing marble, perish?
Must putrefaction’s breath
Leave nothing of this heavenly sight
But loathsomeness and ruin?
Spare nothing but a gloomy theme,
On which the lightest heart might moralize?
Or is it only a sweet slumber
Stealing o’er sensation,
Which the breath of roseate morning
Chaseth into darkness?
Will Ianthe wake again,
And give that faithful bosom joy
Whose sleepless spirit waits to catch
Light, life and rapture from her smile?
Yes! she will wake again,
Although her glowing limbs are motionless,
And silent those sweet lips,
Once breathing eloquence,
That might have soothed a tiger’s rage,
Or thawed the cold heart of a conqueror.
Her dewy eyes are closed,
And on their lids, whose texture fine
Scarce hides the dark blue orbs beneath,
The baby Sleep is pillowed:
Her golden tresses shade
The bosom’s stainless pride,
Curling like tendrils of the parasite
Around a marble column.
Hark! whence that rushing sound?
’Tis like the wondrous strain
That round a lonely ruin swells,
Which, wandering on the echoing shore,
The enthusiast hears at evening:
’Tis softer than the west wind’s sigh;
’Tis wilder than the unmeasured notes
Of that strange lyre whose strings
The genii of the breezes sweep:
Those lines of rainbow light
Are like the moonbeams when they fall
Through some cathedral window, but the tints
Are such as may not find
Comparison on earth.
Behold the chariot of the Fairy Queen!
Celestial coursers paw the unyielding air;
Their filmy pennons at her word they furl,
And stop obedient to the reins of light:
These the Queen of Spells drew in,
She spread a charm around the spot,
And leaning graceful from the aethereal car,
Long did she gaze, and silently,
Upon the slumbering maid.
Oh! not the visioned poet in his dreams,
When silvery clouds float through the ‘wildered brain,
When every sight of lovely, wild and grand
Astonishes, enraptures, elevates,
When fancy at a glance combines
The wondrous and the beautiful —
So bright, so fair, so wild a shape
Hath ever yet beheld,
As that which reined the coursers of the air,
And poured the magic of her gaze
Upon the maiden’s sleep.
The broad and yellow moon
Shone dimly through her form —
That form of faultless symmetry;
The pearly and pellucid car
Moved not the moonlight’s line:
’Twas not an earthly pageant:
Those who had looked upon the sight,
Passing all human glory,
Saw not the yellow moon,
Saw not the mortal scene,
Heard not the night-wind’s rush,
Heard not an earthly sound,
Saw but the fairy pageant,
Heard but the heavenly strains
That filled the lonely dwelling.
The Fairy’s frame was slight, yon fibrous cloud,
That catches but the palest tinge of even,
And which the straining eye can hardly seize
When melting into eastern twilight’s shadow,
Were scarce so thin, so slight; but the fair star
That gems the glittering coronet of morn,
Sheds not a light so mild, so powerful,
As that which, bursting from the Fairy’s form,
Spread a purpureal halo round the scene,
Yet with an undulating motion,
Swayed to her outline gracefully.
From her celestial car
The Fairy Queen descended,
And thrice she waved her wand
Circled with wreaths of amaranth:
Her thin and misty form
Moved with the moving air,
And the clear silver tones,
As thus she spoke, were such
As are unheard by all but gifted ear.
‘Stars! your balmiest influence shed!
Elements! your wrath suspend!
Sleep, Ocean, in the rocky bounds
That circle thy domain!
Let not a breath be seen to stir
Around yon grass-grown ruin’s height,
Let even the restless gossamer
Sleep on the moveless air!
Soul of Ianthe! thou,
Judged alone worthy of the envied boon,
That waits the good and the sincere; that waits
Those who have struggled, and with resolute will
Vanquished earth’s pride and meanness, burst the chains,
The icy chains of custom, and have shone
The day-stars of their age; — Soul of Ianthe!
Ianthe’s Soul; it stood
All beautiful in naked purity,
The perfect semblance of its bodily frame.
Instinct with inexpressible beauty and grace,
Each stain of earthliness
Had passed away, it reassumed
Its native dignity, and stood
Immortal amid ruin.
Upon the couch the body lay
Wrapped in the depth of slumber:
Its features were fixed and meaningless,
Yet animal life was there,
And every organ yet performed
Its natural functions: ’twas a sight
Of wonder to behold the body and soul.
The self-same lineaments, the same
Marks of identity were there:
Yet, oh, how different! One aspires to Heaven,
Pants for its sempiternal heritage,
And ever-changing, ever-rising still,
Wantons in endless being.
The other, for a time the unwilling sport
Of circumstance and passion, struggles on;
Fleets through its sad duration rapidly:
Then, like an useless and worn-out machine,
Rots, perishes, and passes.
‘Spirit! who hast dived so deep;
Spirit! who hast soared so high;
Thou the fearless, thou the mild,
Accept the boon thy worth hath earned,
Ascend the car with me.’
‘Do I dream? Is this new feeling
But a visioned ghost of slumber?
If indeed I am a soul,
A free, a disembodied soul,
Speak again to me.’
‘I am the Fairy MAB: to me ’tis given
The wonders of the human world to keep:
The secrets of the immeasurable past,
In the unfailing consciences of men,
Those stern, unflattering chroniclers, I find:
The future, from the causes which arise
In each event, I gather: not the sting
Which retributive memory implants
In the hard bosom of the selfish man;
Nor that ecstatic and exulting throb
Which virtue’s votary feels when he sums up
The thoughts and actions of a well-spent day,
Are unforeseen, unregistered by me:
And it is yet permitted me, to rend
The veil of mortal frailty, that the spirit,
Clothed in its changeless purity, may know
How soonest to accomplish the great end
For which it hath its being, and may taste
That peace, which in the end all life will share.
This is the meed of virtue; happy Soul,
Ascend the car with me!’
The chains of earth’s immurement
Fell from Ianthe’s spirit;
They shrank and brake like bandages of straw
Beneath a wakened giant’s strength.
She knew her glorious change,
And felt in apprehension uncontrolled
New raptures opening round:
Each day-dream of her mortal life,
Each frenzied vision of the slumbers
That closed each well-spent day,
Seemed now to meet reality.
The Fairy and the Soul proceeded;
The silver clouds disparted;
And as the car of magic they ascended,
Again the speechless music swelled,
Again the coursers of the air
Unfurled their azure pennons, and the Queen
Shaking the beamy reins
Bade them pursue their way.
The magic car moved on.
The night was fair, and countless stars
Studded Heaven’s dark blue vault —
Just o’er the eastern wave
Peeped the first faint smile of morn:—
The magic car moved on —
From the celestial hoofs
The atmosphere in flaming sparkles flew,
And where the burning wheels
Eddied above the mountain’s loftiest peak,
Was traced a line of lightning.
Now it flew far above a rock,
The utmost verge of earth,
The rival of the Andes, whose dark brow
Lowered o’er the silver sea.
Far, far below the chariot’s path,
Calm as a slumbering babe,
Tremendous Ocean lay.
The mirror of its stillness showed
The pale and waning stars,
The chariot’s fiery track,
And the gray light of morn
Tinging those fleecy clouds
That canopied the dawn.
Seemed it, that the chariot’s way
Lay through the midst of an immense concave,
Radiant with million constellations, tinged
With shades of infinite colour,
And semicircled with a belt
Flashing incessant meteors.
The magic car moved on.
As they approached their goal
The coursers seemed to gather speed;
The sea no longer was distinguished; earth
Appeared a vast and shadowy sphere;
The sun’s unclouded orb
Rolled through the black concave;
Its rays of rapid light
Parted around the chariot’s swifter course,
And fell, like ocean’s feathery spray
Dashed from the boiling surge
Before a vessel’s prow.
The magic car moved on.
Earth’s distant orb appeared
The smallest light that twinkles in the heaven;
Whilst round the chariot’s way
Innumerable systems rolled,
And countless spheres diffused
An ever-varying glory.
It was a sight of wonder: some
Were horned like the crescent moon;
Some shed a mild and silver beam
Like Hesperus o’er the western sea;
Some dashed athwart with trains of flame,
Like worlds to death and ruin driven;
Some shone like suns, and, as the chariot passed,
Eclipsed all other light.
Spirit of Nature! here!
In this interminable wilderness
Of worlds, at whose immensity
Even soaring fancy staggers,
Here is thy fitting temple.
Yet not the lightest leaf
That quivers to the passing breeze
Is less instinct with thee:
Yet not the meanest worm
That lurks in graves and fattens on the dead
Less shares thy eternal breath.
Spirit of Nature! thou!
Imperishable as this scene,
Here is thy fitting temple.
If solitude hath ever led thy steps
To the wild Ocean’s echoing shore,
And thou hast lingered there,
Until the sun’s broad orb
Seemed resting on the burnished wave,
Thou must have marked the lines
Of purple gold, that motionless
Hung o’er the sinking sphere:
Thou must have marked the billowy clouds
Edged with intolerable radiancy
Towering like rocks of jet
Crowned with a diamond wreath.
And yet there is a moment,
When the sun’s highest point
Peeps like a star o’er Ocean’s western edge,
When those far clouds of feathery gold,
Shaded with deepest purple, gleam
Like islands on a dark blue sea;
Then has thy fancy soared above the earth,
And furled its wearied wing
Within the Fairy’s fane.
Yet not the golden islands
Gleaming in yon flood of light,
Nor the feathery curtains
Stretching o’er the sun’s bright couch,
Nor the burnished Ocean waves
Paving that gorgeous dome,
So fair, so wonderful a sight
As Mab’s aethereal palace could afford.
Yet likest evening’s vault, that faery Hall!
As Heaven, low resting on the wave,it spread
Its floors of flashing light,
Its vast and azure dome,
Its fertile golden islands
Floating on a silver sea;
Whilst suns their mingling beamings darted
Through clouds of circumambient darkness,
And pearly battlements around
Looked o’er the immense of Heaven.
The magic car no longer moved.
The Fairy and the Spirit
Entered the Hall of Spells:
Those golden clouds
That rolled in glittering billows
Beneath the azure canopy
With the aethereal footsteps trembled not:
The light and crimson mists,
Floating to strains of thrilling melody
Through that unearthly dwelling,
Yielded to every movement of the will.
Upon their passive swell the Spirit leaned,
And, for the varied bliss that pressed around,
Used not the glorious privilege
Of virtue and of wisdom.
‘Spirit!’ the Fairy said,
And pointed to the gorgeous dome,
‘This is a wondrous sight
And mocks all human grandeur;
But, were it virtue’s only meed, to dwell
In a celestial palace, all resigned
To pleasurable impulses, immured
Within the prison of itself, the will
Of changeless Nature would be unfulfilled.
Learn to make others happy. Spirit, come!
This is thine high reward:— the past shall rise;
Thou shalt behold the present; I will teach
The secrets of the future.’
The Fairy and the Spirit
Approached the overhanging battlement. —
Below lay stretched the universe!
There, far as the remotest line
That bounds imagination’s flight,
Countless and unending orbs
In mazy motion intermingled,
Yet still fulfilled immutably
Eternal Nature’s law.
Above, below, around,
The circling systems formed
A wilderness of harmony;
Each with undeviating aim,
In eloquent silence, through the depths of space
Pursued its wondrous way.
There was a little light
That twinkled in the misty distance:
None but a spirit’s eye
Might ken that rolling orb;
None but a spirit’s eye,
And in no other place
But that celestial dwelling, might behold
Each action of this earth’s inhabitants.
But matter, space and time
In those aereal mansions cease to act;
And all-prevailing wisdom, when it reaps
The harvest of its excellence, o’er-bounds
Those obstacles, of which an earthly soul
Fears to attempt the conquest.
The Fairy pointed to the earth.
The Spirit’s intellectual eye
Its kindred beings recognized.
The thronging thousands, to a passing view,
Seemed like an ant-hill’s citizens.
How wonderful! that even
The passions, prejudices, interests,
That sway the meanest being, the weak touch
That moves the finest nerve,
And in one human brain
Causes the faintest thought, becomes a link
In the great chain of Nature.
‘Behold,’ the Fairy cried,
‘Palmyra’s ruined palaces! —
Behold! where grandeur frowned;
Behold! where pleasure smiled;
What now remains? — the memory
Of senselessness and shame —
What is immortal there?
Nothing — it stands to tell
A melancholy tale, to give
An awful warning: soon
Oblivion will steal silently
The remnant of its fame.
Monarchs and conquerors there
Proud o’er prostrate millions trod —
The earthquakes of the human race;
Like them, forgotten when the ruin
That marks their shock is past.
‘Beside the eternal Nile,
The Pyramids have risen.
Nile shall pursue his changeless way:
Those Pyramids shall fall;
Yea! not a stone shall stand to tell
The spot whereon they stood!
Their very site shall be forgotten,
As is their builder’s name!
‘Behold yon sterile spot;
Where now the wandering Arab’s tent
Flaps in the desert-blast.
There once old Salem’s haughty fane
Reared high to Heaven its thousand golden domes,
And in the blushing face of day
Exposed its shameful glory.
Oh! many a widow, many an orphan cursed
The building of that fane; and many a father;
Worn out with toil and slavery, implored
The poor man’s God to sweep it from the earth,
And spare his children the detested task
Of piling stone on stone, and poisoning
The choicest days of life,
To soothe a dotard’s vanity.
There an inhuman and uncultured race
Howled hideous praises to their Demon-God;
They rushed to war, tore from the mother’s womb
The unborn child — old age and infancy
Promiscuous perished; their victorious arms
Left not a soul to breathe. Oh! they were fiends:
But what was he who taught them that the God
Of nature and benevolence hath given
A special sanction to the trade of blood?
His name and theirs are fading, and the tales
Of this barbarian nation, which imposture
Recites till terror credits, are pursuing
Itself into forgetfulness.
‘Where Athens, Rome, and Sparta stood,
There is a moral desert now:
The mean and miserable huts,
The yet more wretched palaces,
Contrasted with those ancient fanes,
Now crumbling to oblivion;
The long and lonely colonnades,
Through which the ghost of Freedom stalks,
Seem like a well-known tune,
Which in some dear scene we have loved to hear,
Remembered now in sadness.
But, oh! how much more changed,
How gloomier is the contrast
Of human nature there!
Where Socrates expired, a tyrant’s slave,
A coward and a fool, spreads death around —
Then, shuddering, meets his own.
Where Cicero and Antoninus lived,
A cowled and hypocritical monk
Prays, curses and deceives.
‘Spirit, ten thousand years
Have scarcely passed away,
Since, in the waste where now the savage drinks
His enemy’s blood, and aping Europe’s sons,
Wakes the unholy song of war, Arose a stately city,
Metropolis of the western continent:
There, now, the mossy column-stone,
Indented by Time’s unrelaxing grasp,
Which once appeared to brave
All, save its country’s ruin;
There the wide forest scene,
Rude in the uncultivated loveliness
Of gardens long run wild,
Seems, to the unwilling sojourner, whose steps
Chance in that desert has delayed,
Thus to have stood since earth was what it is.
Yet once it was the busiest haunt,
Whither, as to a common centre, flocked
Strangers, and ships, and merchandise:
Once peace and freedom blessed
The cultivated plain:
But wealth, that curse of man,
Blighted the bud of its prosperity:
Virtue and wisdom, truth and liberty,
Fled, to return not, until man shall know
That they alone can give the bliss
Worthy a soul that claims
Its kindred with eternity.
‘There’s not one atom of yon earth
But once was living man;
Nor the minutest drop of rain,
That hangeth in its thinnest cloud,
But flowed in human veins:
And from the burning plains
Where Libyan monsters yell,
From the most gloomy glens
Of Greenland’s sunless clime,
To where the golden fields
Of fertile England spread
Their harvest to the day,
Thou canst not find one spot
Whereon no city stood.
‘How strange is human pride!
I tell thee that those living things,
To whom the fragile blade of grass,
That springeth in the morn
And perisheth ere noon,
Is an unbounded world;
I tell thee that those viewless beings,
Whose mansion is the smallest particle
Of the impassive atmosphere,
Think, feel and live like man;
That their affections and antipathies,
Like his, produce the laws
Ruling their moral state;
And the minutest throb
That through their frame diffuses
The slightest, faintest motion,
Is fixed and indispensable
As the majestic laws
That rule yon rolling orbs.’
The Fairy paused. The Spirit,
In ecstasy of admiration, felt
All knowledge of the past revived; the events
Of old and wondrous times,
Which dim tradition interruptedly
Teaches the credulous vulgar, were unfolded
In just perspective to the view;
Yet dim from their infinitude.
The Spirit seemed to stand
High on an isolated pinnacle;
The flood of ages combating below,
The depth of the unbounded universe
Above, and all around
Nature’s unchanging harmony.
‘Fairy!’ the Spirit said,
And on the Queen of Spells
Fixed her aethereal eyes,
‘I thank thee. Thou hast given
A boon which I will not resign, and taught
A lesson not to be unlearned. I know
The past, and thence I will essay to glean
A warning for the future, so that man
May profit by his errors, and derive
Experience from his folly:
For, when the power of imparting joy
Is equal to the will, the human soul
Requires no other Heaven.’
‘Turn thee, surpassing Spirit!
Much yet remains unscanned.
Thou knowest how great is man,
Thou knowest his imbecility:
Yet learn thou what he is:
Yet learn the lofty destiny
Which restless time prepares
For every living soul.
‘Behold a gorgeous palace, that, amid
Yon populous city rears its thousand towers
And seems itself a city. Gloomy troops
Of sentinels, in stern and silent ranks,
Encompass it around: the dweller there
Cannot be free and happy; hearest thou not
The curses of the fatherless, the groans
Of those who have no friend? He passes on:
The King, the wearer of a gilded chain
That binds his soul to abjectness, the fool
Whom courtiers nickname monarch, whilst a slave
Even to the basest appetites — that man
Heeds not the shriek of penury; he smiles
At the deep curses which the destitute
Mutter in secret, and a sullen joy
Pervades his bloodless heart when thousands groan
But for those morsels which his wantonness
Wastes in unjoyous revelry, to save
All that they love from famine: when he hears
The tale of horror, to some ready-made face
Of hypocritical assent he turns,
Smothering the glow of shame, that, spite of him,
Flushes his bloated cheek.
Now to the meal
Of silence, grandeur, and excess, he drags
His palled unwilling appetite. If gold,
Gleaming around, and numerous viands culled
From every clime, could force the loathing sense
To overcome satiety — if wealth
The spring it draws from poisons not — or vice,
Unfeeling, stubborn vice, converteth not
Its food to deadliest venom; then that king
Is happy; and the peasant who fulfils
His unforced task, when he returns at even,
And by the blazing faggot meets again
Her welcome for whom all his toil is sped,
Tastes not a sweeter meal.
Behold him now
Stretched on the gorgeous couch; his fevered brain
Reels dizzily awhile: but ah! too soon
The slumber of intemperance subsides,
And conscience, that undying serpent, calls
Her venomous brood to their nocturnal task.
Listen! he speaks! oh! mark that frenzied eye —
Oh! mark that deadly visage.’
Oh! must this last for ever? Awful Death,
I wish, yet fear to clasp thee! — Not one moment
Of dreamless sleep! O dear and blessed peace!
Why dost thou shroud thy vestal purity
In penury and dungeons? wherefore lurkest
With danger, death, and solitude; yet shunn’st
The palace I have built thee? Sacred peace!
Oh visit me but once, but pitying shed
One drop of balm upon my withered soul.’
‘Vain man! that palace is the virtuous heart,
And Peace defileth not her snowy robes
In such a shed as thine. Hark! yet he mutters;
His slumbers are but varied agonies,
They prey like scorpions on the springs of life.
There needeth not the hell that bigots frame
To punish those who err: earth in itself
Contains at once the evil and the cure;
And all-sufficing Nature can chastise
Those who transgress her law — she only knows
How justly to proportion to the fault
The punishment it merits.
Is it strange
That this poor wretch should pride him in his woe?
Take pleasure in his abjectness, and hug
The scorpion that consumes him? Is it strange
That, placed on a conspicuous throne of thorns,
Grasping an iron sceptre, and immured
Within a splendid prison, whose stern bounds
Shut him from all that’s good or dear on earth,
His soul asserts not its humanity?
That man’s mild nature rises not in war
Against a king’s employ? No —’tis not strange.
He, like the vulgar, thinks, feels, acts and lives
Just as his father did; the unconquered powers
Of precedent and custom interpose
Between a KING and virtue. Stranger yet,
To those who know not Nature, nor deduce
The future from the present, it may seem,
That not one slave, who suffers from the crimes
Of this unnatural being; not one wretch,
Whose children famish, and whose nuptial bed
Is earth’s unpitying bosom, rears an arm
To dash him from his throne!
Those gilded flies
That, basking in the sunshine of a court,
Fatten on its corruption! — what are they?
— The drones of the community; they feed
On the mechanic’s labour: the starved hind
For them compels the stubborn glebe to yield
Its unshared harvests; and yon squalid form,
Leaner than fleshless misery, that wastes
A sunless life in the unwholesome mine,
Drags out in labour a protracted death,
To glut their grandeur; many faint with toil,
That few may know the cares and woe of sloth.
‘Whence, think’st thou, kings and parasites arose?
Whence that unnatural line of drones, who heap
Toil and unvanquishable penury
On those who build their palaces, and bring
Their daily bread? — From vice, black loathsome vice;
From rapine, madness, treachery, and wrong;
From all that ‘genders misery, and makes
Of earth this thorny wilderness; from lust,
Revenge, and murder . . . And when Reason’s voice,
Loud as the voice of Nature, shall have waked
The nations; and mankind perceive that vice
Is discord, war, and misery; that virtue
Is peace, and happiness and harmony;
When man’s maturer nature shall disdain
The playthings of its childhood; — kingly glare
Will lose its power to dazzle; its authority
Will silently pass by; the gorgeous throne
Shall stand unnoticed in the regal hall,
Fast falling to decay; whilst falsehood’s trade
Shall be as hateful and unprofitable
As that of truth is now.
Where is the fame
Which the vainglorious mighty of the earth
Seek to eternize? Oh! the faintest sound
From Time’s light footfall, the minutest wave
That swells the flood of ages, whelms in nothing
The unsubstantial bubble. Ay! today
Stern is the tyrant’s mandate, red the gaze
That flashes desolation, strong the arm
That scatters multitudes. To-morrow comes!
That mandate is a thunder-peal that died
In ages past; that gaze, a transient flash
On which the midnight closed, and on that arm
The worm has made his meal.
The virtuous man,
Who, great in his humility, as kings
Are little in their grandeur; he who leads
Invincibly a life of resolute good,
And stands amid the silent dungeon depths
More free and fearless than the trembling judge,
Who, clothed in venal power, vainly strove
To bind the impassive spirit; — when he falls,
His mild eye beams benevolence no more:
Withered the hand outstretched but to relieve;
Sunk Reason’s simple eloquence, that rolled
But to appal the guilty. Yes! the grave
Hath quenched that eye, and Death’s relentless frost
Withered that arm: but the unfading fame
Which Virtue hangs upon its votary’s tomb;
The deathless memory of that man, whom kings
Call to their mind and tremble; the remembrance
With which the happy spirit contemplates
Its well-spent pilgrimage on earth,
Shall never pass away.
‘Nature rejects the monarch, not the man;
The subject, not the citizen: for kings
And subjects, mutual foes, forever play
A losing game into each other’s hands,
Whose stakes are vice and misery. The man
Of virtuous soul commands not, nor obeys.
Power, like a desolating pestilence,
Pollutes whate’er it touches; and obedience,
Bane of all genius, virtue, freedom, truth,
Makes slaves of men, and, of the human frame,
A mechanized automaton.
High over flaming Rome, with savage joy
Lowered like a fiend, drank with enraptured ear
The shrieks of agonizing death, beheld
The frightful desolation spread, and felt
A new-created sense within his soul
Thrill to the sight, and vibrate to the sound;
Think’st thou his grandeur had not overcome
The force of human kindness? and, when Rome,
With one stern blow, hurled not the tyrant down,
Crushed not the arm red with her dearest blood
Had not submissive abjectness destroyed
Look on yonder earth:
The golden harvests spring; the unfailing sun
Sheds light and life; the fruits, the flowers, the trees,
Arise in due succession; all things speak
Peace, harmony, and love. The universe,
In Nature’s silent eloquence, declares
That all fulfil the works of love and joy —
All but the outcast, Man. He fabricates
The sword which stabs his peace; he cherisheth
The snakes that gnaw his heart; he raiseth up
The tyrant, whose delight is in his woe,
Whose sport is in his agony. Yon sun,
Lights it the great alone? Yon silver beams,
Sleep they less sweetly on the cottage thatch
Than on the dome of kings? Is mother Earth
A step-dame to her numerous sons, who earn
Her unshared gifts with unremitting toil;
A mother only to those puling babes
Who, nursed in ease and luxury, make men
The playthings of their babyhood, and mar,
In self-important childishness, that peace
Which men alone appreciate?
‘Spirit of Nature! no.
The pure diffusion of thy essence throbs
Alike in every human heart.
Thou, aye, erectest there
Thy throne of power unappealable:
Thou art the judge beneath whose nod
Man’s brief and frail authority
Is powerless as the wind
That passeth idly by.
Thine the tribunal which surpasseth
The show of human justice,
As God surpasses man.
‘Spirit of Nature! thou
Life of interminable multitudes;
Soul of those mighty spheres
Whose changeless paths through
Heaven’s deep silence lie;
Soul of that smallest being,
The dwelling of whose life
Is one faint April sun-gleam; —
Man, like these passive things,
Thy will unconsciously fulfilleth:
Like theirs, his age of endless peace,
Which time is fast maturing,
Will swiftly, surely come;
And the unbounded frame, which thou pervadest,
Will be without a flaw
Marring its perfect symmetry.
‘How beautiful this night! the balmiest sigh,
Which vernal zephyrs breathe in evening’s ear,
Were discord to the speaking quietude
That wraps this moveless scene. Heaven’s ebon vault,
Studded with stars unutterably bright,
Through which the moon’s unclouded grandeur rolls,
Seems like a canopy which love had spread
To curtain her sleeping world. Yon gentle hills,
Robed in a garment of untrodden snow;
Yon darksome rocks, whence icicles depend,
So stainless, that their white and glittering spires
Tinge not the moon’s pure beam; yon castled steep,
Whose banner hangeth o’er the time-worn tower
So idly, that rapt fancy deemeth it
A metaphor of peace; — all form a scene
Where musing Solitude might love to lift
Her soul above this sphere of earthliness;
Where Silence undisturbed might watch alone,
So cold, so bright, so still.
The orb of day,
In southern climes, o’er ocean’s waveless field
Sinks sweetly smiling: not the faintest breath
Steals o’er the unruffled deep; the clouds of eve
Reflect unmoved the lingering beam of day;
And vesper’s image on the western main
Is beautifully still. To-morrow comes:
Cloud upon cloud, in dark and deepening mass,
Roll o’er the blackened waters; the deep roar
Of distant thunder mutters awfully;
Tempest unfolds its pinion o’er the gloom
That shrouds the boiling surge; the pitiless fiend,
With all his winds and lightnings, tracks his prey;
The torn deep yawns — the vessel finds a grave
Beneath its jagged gulf.
Ah! whence yon glare
That fires the arch of Heaven! — that dark red smoke
Blotting the silver moon? The stars are quenched
In darkness, and the pure and spangling snow
Gleams faintly through the gloom that gathers round!
Hark to that roar, whose swift and deaf’ning peals
In countless echoes through the mountains ring,
Startling pale Midnight on her starry throne!
Now swells the intermingling din; the jar
Frequent and frightful of the bursting bomb;
The falling beam, the shriek, the groan, the shout,
The ceaseless clangour, and the rush of men
Inebriate with rage:— loud, and more loud
The discord grows; till pale Death shuts the scene,
And o’er the conqueror and the conquered draws
His cold and bloody shroud. — Of all the men
Whom day’s departing beam saw blooming there,
In proud and vigorous health; of all the hearts
That beat with anxious life at sunset there;
How few survive, how few are beating now!
All is deep silence, like the fearful calm
That slumbers in the storm’s portentous pause;
Save when the frantic wail of widowed love
Comes shuddering on the blast, or the faint moan
With which some soul bursts from the frame of clay
Wrapped round its struggling powers.
The gray morn
Dawns on the mournful scene; the sulphurous smoke
Before the icy wind slow rolls away,
And the bright beams of frosty morning dance
Along the spangling snow. There tracks of blood
Even to the forest’s depth, and scattered arms,
And lifeless warriors, whose hard lineaments
Death’s self could change not, mark the dreadful path
Of the outsallying victors: far behind,
Black ashes note where their proud city stood.
Within yon forest is a gloomy glen —
Each tree which guards its darkness from the day,
Waves o’er a warrior’s tomb.
I see thee shrink,
Surpassing Spirit! — wert thou human else?
I see a shade of doubt and horror fleet
Across thy stainless features: yet fear not;
This is no unconnected misery,
Nor stands uncaused, and irretrievable.
Man’s evil nature, that apology
Which kings who rule, and cowards who crouch, set up
For their unnumbered crimes, sheds not the blood
Which desolates the discord-wasted land.
From kings, and priests, and statesmen, war arose,
Whose safety is man’s deep unbettered woe,
Whose grandeur his debasement. Let the axe
Strike at the root, the poison-tree will fall;
And where its venomed exhalations spread
Ruin, and death, and woe, where millions lay
Quenching the serpent’s famine, and their bones
Bleaching unburied in the putrid blast,
A garden shall arise, in loveliness
Surpassing fabled Eden.
Hath Nature’s soul,
That formed this world so beautiful, that spread
Earth’s lap with plenty, and life’s smallest chord
Strung to unchanging unison, that gave
The happy birds their dwelling in the grove,
That yielded to the wanderers of the deep
The lovely silence of the unfathomed main,
And filled the meanest worm that crawls in dust
With spirit, thought, and love; on Man alone,
Partial in causeless malice, wantonly
Heaped ruin, vice, and slavery; his soul
Blasted with withering curses; placed afar
The meteor-happiness, that shuns his grasp,
But serving on the frightful gulf to glare,
Rent wide beneath his footsteps?
Nature! — no!
Kings, priests, and statesmen, blast the human flower
Even in its tender bud; their influence darts
Like subtle poison through the bloodless veins
Of desolate society. The child,
Ere he can lisp his mother’s sacred name,
Swells with the unnatural pride of crime, and lifts
His baby-sword even in a hero’s mood.
This infant-arm becomes the bloodiest scourge
Of devastated earth; whilst specious names,
Learned in soft childhood’s unsuspecting hour,
Serve as the sophisms with which manhood dims
Bright Reason’s ray, and sanctifies the sword
Upraised to shed a brother’s innocent blood.
Let priest-led slaves cease to proclaim that man
Inherits vice and misery, when Force
And Falsehood hang even o’er the cradled babe
Stifling with rudest grasp all natural good.
‘Ah! to the stranger-soul, when first it peeps
From its new tenement, and looks abroad
For happiness and sympathy, how stern
And desolate a tract is this wide world!
How withered all the buds of natural good!
No shade, no shelter from the sweeping storms
Of pitiless power! On its wretched frame,
Poisoned, perchance, by the disease and woe
Heaped on the wretched parent whence it sprung
By morals, law, and custom, the pure winds
Of Heaven, that renovate the insect tribes,
May breathe not. The untainting light of day
May visit not its longings. It is bound
Ere it has life: yea, all the chains are forged
Long ere its being: all liberty and love
And peace is torn from its defencelessness;
Cursed from its birth, even from its cradle doomed
To abjectness and bondage!
‘Throughout this varied and eternal world
Soul is the only element: the block
That for uncounted ages has remained
The moveless pillar of a mountain’s weight
Is active, living spirit. Every grain
Is sentient both in unity and part,
And the minutest atom comprehends
A world of loves and hatreds; these beget
Evil and good: hence truth and falsehood spring;
Hence will and thought and action, all the germs
Of pain or pleasure, sympathy or hate,
That variegate the eternal universe.
Soul is not more polluted than the beams
Of Heaven’s pure orb, ere round their rapid lines
The taint of earth-born atmospheres arise.
‘Man is of soul and body, formed for deeds
Of high resolve, on fancy’s boldest wing
To soar unwearied, fearlessly to turn
The keenest pangs to peacefulness, and taste
The joys which mingled sense and spirit yield.
Or he is formed for abjectness and woe,
To grovel on the dunghill of his fears,
To shrink at every sound, to quench the flame
Of natural love in sensualism, to know
That hour as blessed when on his worthless days
The frozen hand of Death shall set its seal,
Yet fear the cure, though hating the disease.
The one is man that shall hereafter be;
The other, man as vice has made him now.
‘War is the statesman’s game, the priest’s delight,
The lawyer’s jest, the hired assassin’s trade,
And, to those royal murderers, whose mean thrones
Are bought by crimes of treachery and gore,
The bread they eat, the staff on which they lean.
Guards, garbed in blood-red livery, surround
Their palaces, participate the crimes
That force defends, and from a nation’s rage
Secure the crown, which all the curses reach
That famine, frenzy, woe and penury breathe.
These are the hired bravos who defend
The tyrant’s throne — the bullies of his fear:
These are the sinks and channels of worst vice,
The refuse of society, the dregs
Of all that is most vile: their cold hearts blend
Deceit with sternness, ignorance with pride,
All that is mean and villanous, with rage
Which hopelessness of good, and self-contempt,
Alone might kindle; they are decked in wealth,
Honour and power, then are sent abroad
To do their work. The pestilence that stalks
In gloomy triumph through some eastern land
Is less destroying. They cajole with gold,
And promises of fame, the thoughtless youth
Already crushed with servitude: he knows
His wretchedness too late, and cherishes
Repentance for his ruin, when his doom
Is sealed in gold and blood!
Those too the tyrant serve, who, skilled to snare
The feet of Justice in the toils of law,
Stand, ready to oppress the weaker still;
And right or wrong will vindicate for gold,
Sneering at public virtue, which beneath
Their pitiless tread lies torn and trampled, where
Honour sits smiling at the sale of truth.
‘Then grave and hoary-headed hypocrites,
Without a hope, a passion, or a love,
Who, through a life of luxury and lies,
Have crept by flattery to the seats of power,
Support the system whence their honours flow . . .
They have three words:— well tyrants know their use,
Well pay them for the loan, with usury
Torn from a bleeding world! — God, Hell, and Heaven.
A vengeful, pitiless, and almighty fiend,
Whose mercy is a nickname for the rage
Of tameless tigers hungering for blood.
Hell, a red gulf of everlasting fire,
Where poisonous and undying worms prolong
Eternal misery to those hapless slaves
Whose life has been a penance for its crimes.
And Heaven, a meed for those who dare belie
Their human nature, quake, believe, and cringe
Before the mockeries of earthly power.
‘These tools the tyrant tempers to his work,
Wields in his wrath, and as he wills destroys,
Omnipotent in wickedness: the while
Youth springs, age moulders, manhood tamely does
His bidding, bribed by short-lived joys to lend
Force to the weakness of his trembling arm.
‘They rise, they fall; one generation comes
Yielding its harvest to destruction’s scythe.
It fades, another blossoms: yet behold!
Red glows the tyrant’s stamp-mark on its bloom,
Withering and cankering deep its passive prime.
He has invented lying words and modes,
Empty and vain as his own coreless heart;
Evasive meanings, nothings of much sound,
To lure the heedless victim to the toils
Spread round the valley of its paradise.
‘Look to thyself, priest, conqueror, or prince!
Whether thy trade is falsehood, and thy lusts
Deep wallow in the earnings of the poor,
With whom thy Master was:— or thou delight’st
In numbering o’er the myriads of thy slain,
All misery weighing nothing in the scale
Against thy short-lived fame: or thou dost load
With cowardice and crime the groaning land,
A pomp-fed king. Look to thy wretched self!
Ay, art thou not the veriest slave that e’er
Crawled on the loathing earth? Are not thy days
Days of unsatisfying listlessness?
Dost thou not cry, ere night’s long rack is o’er,
“When will the morning come?” Is not thy youth
A vain and feverish dream of sensualism?
Thy manhood blighted with unripe disease?
Are not thy views of unregretted death
Drear, comfortless, and horrible? Thy mind,
Is it not morbid as thy nerveless frame,
Incapable of judgement, hope, or love?
And dost thou wish the errors to survive
That bar thee from all sympathies of good,
After the miserable interest
Thou hold’st in their protraction? When the grave
Has swallowed up thy memory and thyself,
Dost thou desire the bane that poisons earth
To twine its roots around thy coffined clay,
Spring from thy bones, and blossom on thy tomb,
That of its fruit thy babes may eat and die?
‘Thus do the generations of the earth
Go to the grave, and issue from the womb,
Surviving still the imperishable change
That renovates the world; even as the leaves
Which the keen frost-wind of the waning year
Has scattered on the forest soil, and heaped
For many seasons there — though long they choke,
Loading with loathsome rottenness the land,
All germs of promise, yet when the tall trees
From which they fell, shorn of their lovely shapes,
Lie level with the earth to moulder there,
They fertilize the land they long deformed,
Till from the breathing lawn a forest springs
Of youth, integrity, and loveliness,
Like that which gave it life, to spring and die.
Thus suicidal selfishness, that blights
The fairest feelings of the opening heart,
Is destined to decay, whilst from the soil
Shall spring all virtue, all delight, all love,
And judgement cease to wage unnatural war
With passion’s unsubduable array.
Twin-sister of religion, selfishness!
Rival in crime and falsehood, aping all
The wanton horrors of her bloody play;
Yet frozen, unimpassioned, spiritless,
Shunning the light, and owning not its name,
Compelled, by its deformity, to screen,
With flimsy veil of justice and of right,
Its unattractive lineaments, that scare
All, save the brood of ignorance: at once
The cause and the effect of tyranny;
Unblushing, hardened, sensual, and vile;
Dead to all love but of its abjectness,
With heart impassive by more noble powers
Than unshared pleasure, sordid gain, or fame;
Despising its own miserable being,
Which still it longs, yet fears to disenthrall.
‘Hence commerce springs, the venal interchange
Of all that human art or nature yield;
Which wealth should purchase not, but want demand,
And natural kindness hasten to supply
From the full fountain of its boundless love,
For ever stifled, drained, and tainted now.
Commerce! beneath whose poison-breathing shade
No solitary virtue dares to spring,
But Poverty and Wealth with equal hand
Scatter their withering curses, and unfold
The doors of premature and violent death,
To pining famine and full-fed disease,
To all that shares the lot of human life,
Which poisoned, body and soul, scarce drags the chain,
That lengthens as it goes and clanks behind.
‘Commerce has set the mark of selfishness,
The signet of its all-enslaving power
Upon a shining ore, and called it gold:
Before whose image bow the vulgar great,
The vainly rich, the miserable proud,
The mob of peasants, nobles, priests, and kings,
And with blind feelings reverence the power
That grinds them to the dust of misery.
But in the temple of their hireling hearts
Gold is a living god, and rules in scorn
All earthly things but virtue.
‘Since tyrants, by the sale of human life,
Heap luxuries to their sensualism, and fame
To their wide-wasting and insatiate pride,
Success has sanctioned to a credulous world
The ruin, the disgrace, the woe of war.
His hosts of blind and unresisting dupes
The despot numbers; from his cabinet
These puppets of his schemes he moves at will,
Even as the slaves by force or famine driven,
Beneath a vulgar master, to perform
A task of cold and brutal drudgery; —
Hardened to hope, insensible to fear,
Scarce living pulleys of a dead machine,
Mere wheels of work and articles of trade,
That grace the proud and noisy pomp of wealth!
‘The harmony and happiness of man
Yields to the wealth of nations; that which lifts
His nature to the heaven of its pride,
Is bartered for the poison of his soul;
The weight that drags to earth his towering hopes,
Blighting all prospect but of selfish gain,
Withering all passion but of slavish fear,
Extinguishing all free and generous love
Of enterprise and daring, even the pulse
That fancy kindles in the beating heart
To mingle with sensation, it destroys —
Leaves nothing but the sordid lust of self,
The grovelling hope of interest and gold,
Unqualified, unmingled, unredeemed
Even by hypocrisy.
And statesmen boast
Of wealth! The wordy eloquence, that lives
After the ruin of their hearts, can gild
The bitter poison of a nation’s woe,
Can turn the worship of the servile mob
To their corrupt and glaring idol, Fame,
From Virtue, trampled by its iron tread,
Although its dazzling pedestal be raised
Amid the horrors of a limb-strewn field,
With desolated dwellings smoking round.
The man of ease, who, by his warm fireside,
To deeds of charitable intercourse,
And bare fulfilment of the common laws
Of decency and prejudice, confines
The struggling nature of his human heart,
Is duped by their cold sophistry; he sheds
A passing tear perchance upon the wreck
Of earthly peace, when near his dwelling’s door
The frightful waves are driven — when his son
Is murdered by the tyrant, or religion
Drives his wife raving mad. But the poor man,
Whose life is misery, and fear, and care;
Whom the morn wakens but to fruitless toil;
Who ever hears his famished offspring’s scream,
Whom their pale mother’s uncomplaining gaze
For ever meets, and the proud rich man’s eye
Flashing command, and the heart-breaking scene
Of thousands like himself; — he little heeds
The rhetoric of tyranny; his hate
Is quenchless as his wrongs; he laughs to scorn
The vain and bitter mockery of words,
Feeling the horror of the tyrant’s deeds,
And unrestrained but by the arm of power,
That knows and dreads his enmity.
‘The iron rod of Penury still compels
Her wretched slave to bow the knee to wealth,
And poison, with unprofitable toil,
A life too void of solace to confirm
The very chains that bind him to his doom.
Nature, impartial in munificence,
Has gifted man with all-subduing will.
Matter, with all its transitory shapes,
Lies subjected and plastic at his feet,
That, weak from bondage, tremble as they tread.
How many a rustic Milton has passed by,
Stifling the speechless longings of his heart,
In unremitting drudgery and care!
How many a vulgar Cato has compelled
His energies, no longer tameless then,
To mould a pin, or fabricate a nail!
How many a Newton, to whose passive ken
Those mighty spheres that gem infinity
Were only specks of tinsel, fixed in Heaven
To light the midnights of his native town!
‘Yet every heart contains perfection’s germ:
The wisest of the sages of the earth,
That ever from the stores of reason drew
Science and truth, and virtue’s dreadless tone,
Were but a weak and inexperienced boy,
Proud, sensual, unimpassioned, unimbued
With pure desire and universal love,
Compared to that high being, of cloudless brain,
Untainted passion, elevated will,
Which Death (who even would linger long in awe
Within his noble presence, and beneath
His changeless eyebeam) might alone subdue.
Him, every slave now dragging through the filth
Of some corrupted city his sad life,
Pining with famine, swoln with luxury,
Blunting the keenness of his spiritual sense
With narrow schemings and unworthy cares,
Or madly rushing through all violent crime,
To move the deep stagnation of his soul —
Might imitate and equal.
But mean lust
Has bound its chains so tight around the earth,
That all within it but the virtuous man
Is venal: gold or fame will surely reach
The price prefixed by selfishness, to all
But him of resolute and unchanging will;
Whom, nor the plaudits of a servile crowd,
Nor the vile joys of tainting luxury,
Can bribe to yield his elevated soul
To Tyranny or Falsehood, though they wield
With blood-red hand the sceptre of the world.
‘All things are sold: the very light of Heaven
Is venal; earth’s unsparing gifts of love,
The smallest and most despicable things
That lurk in the abysses of the deep,
All objects of our life, even life itself,
And the poor pittance which the laws allow
Of liberty, the fellowship of man,
Those duties which his heart of human love
Should urge him to perform instinctively,
Are bought and sold as in a public mart
Of undisguising selfishness, that sets
On each its price, the stamp-mark of her reign.
Even love is sold; the solace of all woe
Is turned to deadliest agony, old age
Shivers in selfish beauty’s loathing arms,
And youth’s corrupted impulses prepare
A life of horror from the blighting bane
Of commerce; whilst the pestilence that springs
From unenjoying sensualism, has filled
All human life with hydra-headed woes.
‘Falsehood demands but gold to pay the pangs
Of outraged conscience; for the slavish priest
Sets no great value on his hireling faith:
A little passing pomp, some servile souls,
Whom cowardice itself might safely chain,
Or the spare mite of avarice could bribe
To deck the triumph of their languid zeal,
Can make him minister to tyranny.
More daring crime requires a loftier meed:
Without a shudder, the slave-soldier lends
His arm to murderous deeds, and steels his heart,
When the dread eloquence of dying men,
Low mingling on the lonely field of fame,
Assails that nature, whose applause he sells
For the gross blessings of a patriot mob,
For the vile gratitude of heartless kings,
And for a cold world’s good word — viler still!
‘There is a nobler glory, which survives
Until our being fades, and, solacing
All human care, accompanies its change;
Deserts not virtue in the dungeon’s gloom,
And, in the precincts of the palace, guides
Its footsteps through that labyrinth of crime;
Imbues his lineaments with dauntlessness,
Even when, from Power’s avenging hand, he takes
Its sweetest, last and noblest title — death;
— The consciousness of good, which neither gold,
Nor sordid fame, nor hope of heavenly bliss
Can purchase; but a life of resolute good —
Unalterable will, quenchless desire
Of universal happiness, the heart
That beats with it in unison, the brain,
Whose ever wakeful wisdom toils to change
Reason’s rich stores for its eternal weal.
‘This commerce of sincerest virtue needs
No mediative signs of selfishness,
No jealous intercourse of wretched gain,
No balancings of prudence, cold and long;
In just and equal measure all is weighed,
One scale contains the sum of human weal,
And one, the good man’s heart.
How vainly seek
The selfish for that happiness denied
To aught but virtue! Blind and hardened, they,
Who hope for peace amid the storms of care,
Who covet power they know not how to use,
And sigh for pleasure they refuse to give —
Madly they frustrate still their own designs;
And, where they hope that quiet to enjoy
Which virtue pictures, bitterness of soul,
Pining regrets, and vain repentances,
Disease, disgust, and lassitude, pervade
Their valueless and miserable lives.
‘But hoary-headed Selfishness has felt
Its death-blow, and is tottering to the grave:
A brighter morn awaits the human day,
When every transfer of earth’s natural gifts
Shall be a commerce of good words and works;
When poverty and wealth, the thirst of fame,
The fear of infamy, disease and woe,
War with its million horrors, and fierce hell
Shall live but in the memory of Time,
Who, like a penitent libertine, shall start,
Look back, and shudder at his younger years.’
All touch, all eye, all ear,
The Spirit felt the Fairy’s burning speech.
O’er the thin texture of its frame,
The varying periods painted changing glows,
As on a summer even,
When soul-enfolding music floats around,
The stainless mirror of the lake
Re-images the eastern gloom,
Mingling convulsively its purple hues
With sunset’s burnished gold.
Then thus the Spirit spoke:
‘It is a wild and miserable world!
Thorny, and full of care,
Which every fiend can make his prey at will.
O Fairy! in the lapse of years,
Is there no hope in store?
Will yon vast suns roll on
Interminably, still illuming
The night of so many wretched souls,
And see no hope for them?
Will not the universal Spirit e’er
Revivify this withered limb of Heaven?’
The Fairy calmly smiled
In comfort, and a kindling gleam of hope
Suffused the Spirit’s lineaments.
‘Oh! rest thee tranquil; chase those fearful doubts,
Which ne’er could rack an everlasting soul,
That sees the chains which bind it to its doom.
Yes! crime and misery are in yonder earth,
Falsehood, mistake, and lust;
But the eternal world
Contains at once the evil and the cure.
Some eminent in virtue shall start up,
Even in perversest time:
The truths of their pure lips, that never die,
Shall bind the scorpion falsehood with a wreath
Of ever-living flame,
Until the monster sting itself to death.
‘How sweet a scene will earth become!
Of purest spirits a pure dwelling-place,
Symphonious with the planetary spheres;
When man, with changeless Nature coalescing,
Will undertake regeneration’s work,
When its ungenial poles no longer point
To the red and baleful sun
That faintly twinkles there.
‘Spirit! on yonder earth,
Falsehood now triumphs; deadly power
Has fixed its seal upon the lip of truth!
Madness and misery are there!
The happiest is most wretched! Yet confide,
Until pure health-drops, from the cup of joy,
Fall like a dew of balm upon the world.
Now, to the scene I show, in silence turn,
And read the blood-stained charter of all woe,
Which Nature soon, with re-creating hand,
Will blot in mercy from the book of earth.
How bold the flight of Passion’s wandering wing,
How swift the step of Reason’s firmer tread,
How calm and sweet the victories of life,
How terrorless the triumph of the grave!
How powerless were the mightiest monarch’s arm,
Vain his loud threat, and impotent his frown!
How ludicrous the priest’s dogmatic roar!
The weight of his exterminating curse
How light! and his affected charity,
To suit the pressure of the changing times,
What palpable deceit! — but for thy aid,
Religion! but for thee, prolific fiend,
Who peoplest earth with demons, Hell with men,
And Heaven with slaves!
‘Thou taintest all thou look’st upon! — the stars,
Which on thy cradle beamed so brightly sweet,
Were gods to the distempered playfulness
Of thy untutored infancy: the trees,
The grass, the clouds, the mountains, and the sea,
All living things that walk, swim, creep, or fly,
Were gods: the sun had homage, and the moon
Her worshipper. Then thou becam’st, a boy,
More daring in thy frenzies: every shape,
Monstrous or vast, or beautifully wild,
Which, from sensation’s relics, fancy culls
The spirits of the air, the shuddering ghost,
The genii of the elements, the powers
That give a shape to Nature’s varied works,
Had life and place in the corrupt belief
Of thy blind heart: yet still thy youthful hands
Were pure of human blood. Then manhood gave
Its strength and ardour to thy frenzied brain;
Thine eager gaze scanned the stupendous scene,
Whose wonders mocked the knowledge of thy pride:
Their everlasting and unchanging laws
Reproached thine ignorance. Awhile thou stoodst
Baffled and gloomy; then thou didst sum up
The elements of all that thou didst know;
The changing seasons, winter’s leafless reign,
The budding of the Heaven-breathing trees,
The eternal orbs that beautify the night,
The sunrise, and the setting of the moon,
Earthquakes and wars, and poisons and disease,
And all their causes, to an abstract point
Converging, thou didst bend and called it God!
The self-sufficing, the omnipotent,
The merciful, and the avenging God!
Who, prototype of human misrule, sits
High in Heaven’s realm, upon a golden throne,
Even like an earthly king; and whose dread work,
Hell, gapes for ever for the unhappy slaves
Of fate, whom He created, in his sport,
To triumph in their torments when they fell!
Earth heard the name; Earth trembled, as the smoke
Of His revenge ascended up to Heaven,
Blotting the constellations; and the cries
Of millions, butchered in sweet confidence
And unsuspecting peace, even when the bonds
Of safety were confirmed by wordy oaths
Sworn in His dreadful name, rung through the land;
Whilst innocent babes writhed on thy stubborn spear,
And thou didst laugh to hear the mother’s shriek
Of maniac gladness, as the sacred steel
Felt cold in her torn entrails!
‘Religion! thou wert then in manhood’s prime:
But age crept on: one God would not suffice
For senile puerility; thou framedst
A tale to suit thy dotage, and to glut
Thy misery-thirsting soul, that the mad fiend
Thy wickedness had pictured might afford
A plea for sating the unnatural thirst
For murder, rapine, violence, and crime,
That still consumed thy being, even when
Thou heardst the step of Fate; — that flames might light
Thy funeral scene, and the shrill horrent shrieks
Of parents dying on the pile that burned
To light their children to thy paths, the roar
Of the encircling flames, the exulting cries
Of thine apostles, loud commingling there,
Might sate thine hungry ear
Even on the bed of death!
‘But now contempt is mocking thy gray hairs;
Thou art descending to the darksome grave,
Unhonoured and unpitied, but by those
Whose pride is passing by like thine, and sheds,
Like thine, a glare that fades before the sun
Of truth, and shines but in the dreadful night
That long has lowered above the ruined world.
‘Throughout these infinite orbs of mingling light,
Of which yon earth is one, is wide diffused
A Spirit of activity and life,
That knows no term, cessation, or decay;
That fades not when the lamp of earthly life,
Extinguished in the dampness of the grave,
Awhile there slumbers, more than when the babe
In the dim newness of its being feels
The impulses of sublunary things,
And all is wonder to unpractised sense:
But, active, steadfast, and eternal, still
Guides the fierce whirlwind, in the tempest roars,
Cheers in the day, breathes in the balmy groves,
Strengthens in health, and poisons in disease;
And in the storm of change, that ceaselessly
Rolls round the eternal universe, and shakes
Its undecaying battlement, presides,
Apportioning with irresistible law
The place each spring of its machine shall fill;
So that when waves on waves tumultuous heap
Confusion to the clouds, and fiercely driven
Heaven’s lightnings scorch the uprooted ocean-fords,
Whilst, to the eye of shipwrecked mariner,
Lone sitting on the bare and shuddering rock,
All seems unlinked contingency and chance:
No atom of this turbulence fulfils
A vague and unnecessitated task,
Or acts but as it must and ought to act.
Even the minutest molecule of light,
That in an April sunbeam’s fleeting glow
Fulfils its destined, though invisible work,
The universal Spirit guides; nor less,
When merciless ambition, or mad zeal,
Has led two hosts of dupes to battlefield,
That, blind, they there may dig each other’s graves,
And call the sad work glory, does it rule
All passions: not a thought, a will, an act,
No working of the tyrant’s moody mind,
Nor one misgiving of the slaves who boast
Their servitude, to hide the shame they feel,
Nor the events enchaining every will,
That from the depths of unrecorded time
Have drawn all-influencing virtue, pass
Unrecognized, or unforeseen by thee,
Soul of the Universe! eternal spring
Of life and death, of happiness and woe,
Of all that chequers the phantasmal scene
That floats before our eyes in wavering light,
Which gleams but on the darkness of our prison,
Whose chains and massy walls
We feel, but cannot see.
‘Spirit of Nature! all-sufficing Power,
Necessity! thou mother of the world!
Unlike the God of human error, thou
Requir’st no prayers or praises; the caprice
Of man’s weak will belongs no more to thee
Than do the changeful passions of his breast
To thy unvarying harmony: the slave,
Whose horrible lusts spread misery o’er the world,
And the good man, who lifts, with virtuous pride,
His being, in the sight of happiness,
That springs from his own works; the poison-tree
Beneath whose shade all life is withered up,
And the fair oak, whose leafy dome affords
A temple where the vows of happy love
Are registered, are equal in thy sight:
No love, no hate thou cherishest; revenge
And favouritism, and worst desire of fame
Thou know’st not: all that the wide world contains
Are but thy passive instruments, and thou
Regard’st them all with an impartial eye,
Whose joy or pain thy nature cannot feel,
Because thou hast not human sense,
Because thou art not human mind.
‘Yes! when the sweeping storm of time
Has sung its death-dirge o’er the ruined fanes
And broken altars of the almighty Fiend
Whose name usurps thy honours, and the blood
Through centuries clotted there, has floated down
The tainted flood of ages, shalt thou live
Unchangeable! A shrine is raised to thee,
Which, nor the tempest-breath of time,
Nor the interminable flood,
Over earth’s slight pageant rolling,
Availeth to destroy —.
The sensitive extension of the world.
That wondrous and eternal fane,
Where pain and pleasure, good and evil join,
To do the will of strong necessity,
And life, in multitudinous shapes,
Still pressing forward where no term can be,
Like hungry and unresting flame
Curls round the eternal columns of its strength.’
‘I was an infant when my mother went
To see an atheist burned. She took me there:
The dark-robed priests were met around the pile;
The multitude was gazing silently;
And as the culprit passed with dauntless mien,
Tempered disdain in his unaltering eye,
Mixed with a quiet smile, shone calmly forth:
The thirsty fire crept round his manly limbs;
His resolute eyes were scorched to blindness soon;
His death-pang rent my heart! the insensate mob
Uttered a cry of triumph, and I wept.
“Weep not, child!” cried my mother, “for that man
Has said, There is no God.”’
‘There is no God!
Nature confirms the faith his death-groan sealed:
Let heaven and earth, let man’s revolving race,
His ceaseless generations tell their tale;
Let every part depending on the chain
That links it to the whole, point to the hand
That grasps its term! let every seed that falls
In silent eloquence unfold its store
Of argument; infinity within,
Infinity without, belie creation;
The exterminable spirit it contains
Is nature’s only God; but human pride
Is skilful to invent most serious names
To hide its ignorance.
The name of God
Has fenced about all crime with holiness,
Himself the creature of His worshippers,
Whose names and attributes and passions change,
Seeva, Buddh, Foh, Jehovah, God, or Lord,
Even with the human dupes who build His shrines,
Still serving o’er the war-polluted world
For desolation’s watchword; whether hosts
Stain His death-blushing chariot-wheels, as on
Triumphantly they roll, whilst Brahmins raise
A sacred hymn to mingle with the groans;
Or countless partners of His power divide
His tyranny to weakness; or the smoke
Of burning towns, the cries of female helplessness,
Unarmed old age, and youth, and infancy,
Horribly massacred, ascend to Heaven
In honour of His name; or, last and worst,
Earth groans beneath religion’s iron age,
And priests dare babble of a God of peace,
Even whilst their hands are red with guiltless blood,
Murdering the while, uprooting every germ
Of truth, exterminating, spoiling all,
Making the earth a slaughter-house!
‘O Spirit! through the sense
By which thy inner nature was apprised
Of outward shows, vague dreams have rolled,
And varied reminiscences have waked
Tablets that never fade;
All things have been imprinted there,
The stars, the sea, the earth, the sky,
Even the unshapeliest lineaments
Of wild and fleeting visions
Have left a record there
To testify of earth.
‘These are my empire, for to me is given
The wonders of the human world to keep,
And Fancy’s thin creations to endow
With manner, being, and reality;
Therefore a wondrous phantom, from the dreams
Of human error’s dense and purblind faith,
I will evoke, to meet thy questioning.
A strange and woe-worn wight
Arose beside the battlement,
And stood unmoving there.
His inessential figure cast no shade
Upon the golden floor;
His port and mien bore mark of many years,
And chronicles of untold ancientness
Were legible within his beamless eye:
Yet his cheek bore the mark of youth;
Freshness and vigour knit his manly frame;
The wisdom of old age was mingled there
With youth’s primaeval dauntlessness;
And inexpressible woe,
Chastened by fearless resignation, gave
An awful grace to his all-speaking brow.
‘Is there a God?’
‘Is there a God! — ay, an almighty God,
And vengeful as almighty! Once His voice
Was heard on earth: earth shuddered at the sound;
The fiery-visaged firmament expressed
Abhorrence, and the grave of Nature yawned
To swallow all the dauntless and the good
That dared to hurl defiance at His throne,
Girt as it was with power. None but slaves
Survived — cold-blooded slaves, who did the work
Of tyrannous omnipotence; whose souls
No honest indignation ever urged
To elevated daring, to one deed
Which gross and sensual self did not pollute.
These slaves built temples for the omnipotent Fiend,
Gorgeous and vast: the costly altars smoked
With human blood, and hideous paeans rung
Through all the long-drawn aisles. A murderer heard
His voice in Egypt, one whose gifts and arts
Had raised him to his eminence in power,
Accomplice of omnipotence in crime,
And confidant of the all-knowing one.
These were Jehovah’s words:—
‘From an eternity of idleness
I, God, awoke; in seven days’ toil made earth
From nothing; rested, and created man:
I placed him in a Paradise, and there
Planted the tree of evil, so that he
Might eat and perish, and My soul procure
Wherewith to sate its malice, and to turn,
Even like a heartless conqueror of the earth,
All misery to My fame. The race of men
Chosen to My honour, with impunity
May sate the lusts I planted in their heart.
Here I command thee hence to lead them on,
Until, with hardened feet, their conquering troops
Wade on the promised soil through woman’s blood,
And make My name be dreaded through the land.
Yet ever-burning flame and ceaseless woe
Shall be the doom of their eternal souls,
With every soul on this ungrateful earth,
Virtuous or vicious, weak or strong — even all
Shall perish, to fulfil the blind revenge
(Which you, to men, call justice) of their God.’
The murderer’s brow
Quivered with horror.
Is there no mercy? must our punishment
Be endless? will long ages roll away,
And see no term? Oh! wherefore hast Thou made
In mockery and wrath this evil earth?
Mercy becomes the powerful — be but just:
O God! repent and save.’
‘One way remains:
I will beget a Son, and He shall bear
The sins of all the world; He shall arise
In an unnoticed corner of the earth,
And there shall die upon a cross, and purge
The universal crime; so that the few
On whom My grace descends, those who are marked
As vessels to the honour of their God,
May credit this strange sacrifice, and save
Their souls alive: millions shall live and die,
Who ne’er shall call upon their Saviour’s name,
But, unredeemed, go to the gaping grave.
Thousands shall deem it an old woman’s tale,
Such as the nurses frighten babes withal:
These in a gulf of anguish and of flame
Shall curse their reprobation endlessly,
Yet tenfold pangs shall force them to avow,
Even on their beds of torment, where they howl,
My honour, and the justice of their doom.
What then avail their virtuous deeds, their thoughts
Of purity, with radiant genius bright,
Or lit with human reason’s earthly ray?
Many are called, but few will I elect.
Do thou My bidding, Moses!’
Even the murderer’s cheek
Was blanched with horror, and his quivering lips
Scarce faintly uttered —‘O almighty One,
I tremble and obey!’
‘O Spirit! centuries have set their seal
On this heart of many wounds, and loaded brain,
Since the Incarnate came: humbly He came,
Veiling His horrible Godhead in the shape
Of man, scorned by the world, His name unheard,
Save by the rabble of His native town,
Even as a parish demagogue. He led
The crowd; He taught them justice, truth, and peace,
In semblance; but He lit within their souls
The quenchless flames of zeal, and blessed the sword
He brought on earth to satiate with the blood
Of truth and freedom His malignant soul.
At length His mortal frame was led to death.
I stood beside Him: on the torturing cross
No pain assailed His unterrestrial sense;
And yet He groaned. Indignantly I summed
The massacres and miseries which His name
Had sanctioned in my country, and I cried,
“Go! Go!” in mockery.
A smile of godlike malice reillumed
His fading lineaments. —“I go,” He cried,
“But thou shalt wander o’er the unquiet earth
Eternally.”— The dampness of the grave
Bathed my imperishable front. I fell,
And long lay tranced upon the charmed soil.
When I awoke Hell burned within my brain,
Which staggered on its seat; for all around
The mouldering relics of my kindred lay,
Even as the Almighty’s ire arrested them,
And in their various attitudes of death
My murdered children’s mute and eyeless skulls
Glared ghastily upon me.
But my soul,
From sight and sense of the polluting woe
Of tyranny, had long learned to prefer
Hell’s freedom to the servitude of Heaven.
Therefore I rose, and dauntlessly began
My lonely and unending pilgrimage,
Resolved to wage unweariable war
With my almighty Tyrant, and to hurl
Defiance at His impotence to harm
Beyond the curse I bore. The very hand
That barred my passage to the peaceful grave
Has crushed the earth to misery, and given
Its empire to the chosen of His slaves.
These have I seen, even from the earliest dawn
Of weak, unstable and precarious power,
Then preaching peace, as now they practise war;
So, when they turned but from the massacre
Of unoffending infidels, to quench
Their thirst for ruin in the very blood
That flowed in their own veins, and pitiless zeal
Froze every human feeling, as the wife
Sheathed in her husband’s heart the sacred steel,
Even whilst its hopes were dreaming of her love;
And friends to friends, brothers to brothers stood
Opposed in bloodiest battle-field, and war,
Scarce satiable by fate’s last death-draught, waged,
Drunk from the winepress of the Almighty’s wrath;
Whilst the red cross, in mockery of peace,
Pointed to victory! When the fray was done,
No remnant of the exterminated faith
Survived to tell its ruin, but the flesh,
With putrid smoke poisoning the atmosphere,
That rotted on the half-extinguished pile.
‘Yes! I have seen God’s worshippers unsheathe
The sword of His revenge, when grace descended,
Confirming all unnatural impulses,
To sanctify their desolating deeds;
And frantic priests waved the ill-omened cross
O’er the unhappy earth: then shone the sun
On showers of gore from the upflashing steel
Of safe assassination, and all crime
Made stingless by the Spirits of the Lord,
And blood-red rainbows canopied the land.
‘Spirit, no year of my eventful being
Has passed unstained by crime and misery,
Which flows from God’s own faith. I’ve marked His slaves
With tongues whose lies are venomous, beguile
The insensate mob, and, whilst one hand was red
With murder, feign to stretch the other out
For brotherhood and peace; and that they now
Babble of love and mercy, whilst their deeds
Are marked with all the narrowness and crime
That Freedom’s young arm dare not yet chastise,
Reason may claim our gratitude, who now
Establishing the imperishable throne
Of truth, and stubborn virtue, maketh vain
The unprevailing malice of my Foe,
Whose bootless rage heaps torments for the brave,
Adds impotent eternities to pain,
Whilst keenest disappointment racks His breast
To see the smiles of peace around them play,
To frustrate or to sanctify their doom.
‘Thus have I stood — through a wild waste of years
Struggling with whirlwinds of mad agony,
Yet peaceful, and serene, and self-enshrined,
Mocking my powerless Tyrant’s horrible curse
With stubborn and unalterable will,
Even as a giant oak, which Heaven’s fierce flame
Had scathed in the wilderness, to stand
A monument of fadeless ruin there;
Yet peacefully and movelessly it braves
The midnight conflict of the wintry storm,
As in the sunlight’s calm it spreads
Its worn and withered arms on high
To meet the quiet of a summer’s noon.’
The Fairy waved her wand:
Fast as the shapes of mingled shade and mist,
That lurk in the glens of a twilight grove,
Flee from the morning beam:
The matter of which dreams are made
Not more endowed with actual life
Than this phantasmal portraiture
Of wandering human thought.
‘The Present and the Past thou hast beheld:
It was a desolate sight. Now, Spirit, learn
The secrets of the Future. — Time!
Unfold the brooding pinion of thy gloom,
Render thou up thy half-devoured babes,
And from the cradles of eternity,
Where millions lie lulled to their portioned sleep
By the deep murmuring stream of passing things,
Tear thou that gloomy shroud. — Spirit, behold
Thy glorious destiny!’
Joy to the Spirit came.
Through the wide rent in Time’s eternal veil,
Hope was seen beaming through the mists of fear:
Earth was no longer Hell;
Love, freedom, health, had given
Their ripeness to the manhood of its prime,
And all its pulses beat
Symphonious to the planetary spheres:
Then dulcet music swelled
Concordant with the life-strings of the soul;
It throbbed in sweet and languid beatings there,
Catching new life from transitory death —
Like the vague sighings of a wind at even,
That wakes the wavelets of the slumbering sea
And dies on the creation of its breath,
And sinks and rises, fails and swells by fits:
Was the pure stream of feeling
That sprung from these sweet notes,
And o’er the Spirit’s human sympathies
With mild and gentle motion calmly flowed.
Joy to the Spirit came —
Such joy as when a lover sees
The chosen of his soul in happiness,
And witnesses her peace
Whose woe to him were bitterer than death,
Sees her unfaded cheek
Glow mantling in first luxury of health,
Thrills with her lovely eyes,
Which like two stars amid the heaving main
Sparkle through liquid bliss.
Then in her triumph spoke the Fairy Queen:
‘I will not call the ghost of ages gone
To unfold the frightful secrets of its lore;
The present now is past,
And those events that desolate the earth
Have faded from the memory of Time,
Who dares not give reality to that
Whose being I annul. To me is given
The wonders of the human world to keep,
Space, matter, time, and mind. Futurity
Exposes now its treasure; let the sight
Renew and strengthen all thy failing hope.
O human Spirit! spur thee to the goal
Where virtue fixes universal peace,
And midst the ebb and flow of human things,
Show somewhat stable, somewhat certain still,
A lighthouse o’er the wild of dreary waves.
‘The habitable earth is full of bliss;
Those wastes of frozen billows that were hurled
By everlasting snowstorms round the poles,
Where matter dared not vegetate or live,
But ceaseless frost round the vast solitude
Bound its broad zone of stillness, are unloosed;
And fragrant zephyrs there from spicy isles
Ruffle the placid ocean-deep, that rolls
Its broad, bright surges to the sloping sand,
Whose roar is wakened into echoings sweet
To murmur through the Heaven-breathing groves
And melodize with man’s blest nature there.
‘Those deserts of immeasurable sand,
Whose age-collected fervours scarce allowed
A bird to live, a blade of grass to spring,
Where the shrill chirp of the green lizard’s love
Broke on the sultry silentness alone,
Now teem with countless rills and shady woods,
Cornfields and pastures and white cottages;
And where the startled wilderness beheld
A savage conqueror stained in kindred blood,
A tigress sating with the flesh of lambs
The unnatural famine of her toothless cubs,
Whilst shouts and howlings through the desert rang,
Sloping and smooth the daisy-spangled lawn,
Offering sweet incense to the sunrise, smiles
To see a babe before his mother’s door,
Sharing his morning’s meal
With the green and golden basilisk
That comes to lick his feet.
‘Those trackless deeps, where many a weary sail
Has seen above the illimitable plain,
Morning on night, and night on morning rise,
Whilst still no land to greet the wanderer spread
Its shadowy mountains on the sun-bright sea,
Where the loud roarings of the tempest-waves
So long have mingled with the gusty wind
In melancholy loneliness, and swept
The desert of those ocean solitudes,
But vocal to the sea-bird’s harrowing shriek,
The bellowing monster, and the rushing storm,
Now to the sweet and many-mingling sounds
Of kindliest human impulses respond.
Those lonely realms bright garden-isles begem,
With lightsome clouds and shining seas between,
And fertile valleys, resonant with bliss,
Whilst green woods overcanopy the wave,
Which like a toil-worn labourer leaps to shore,
To meet the kisses of the flow’rets there.
‘All things are recreated, and the flame
Of consentaneous love inspires all life:
The fertile bosom of the earth gives suck
To myriads, who still grow beneath her care,
Rewarding her with their pure perfectness:
The balmy breathings of the wind inhale
Her virtues, and diffuse them all abroad:
Health floats amid the gentle atmosphere,
Glows in the fruits, and mantles on the stream:
No storms deform the beaming brow of Heaven,
Nor scatter in the freshness of its pride
The foliage of the ever-verdant trees;
But fruits are ever ripe, flowers ever fair,
And Autumn proudly bears her matron grace,
Kindling a flush on the fair cheek of Spring,
Whose virgin bloom beneath the ruddy fruit
Reflects its tint, and blushes into love.
‘The lion now forgets to thirst for blood:
There might you see him sporting in the sun
Beside the dreadless kid; his claws are sheathed,
His teeth are harmless, custom’s force has made
His nature as the nature of a lamb.
Like passion’s fruit, the nightshade’s tempting bane
Poisons no more the pleasure it bestows:
All bitterness is past; the cup of joy
Unmingled mantles to the goblet’s brim,
And courts the thirsty lips it fled before.
‘But chief, ambiguous Man, he that can know
More misery, and dream more joy than all;
Whose keen sensations thrill within his breast
To mingle with a loftier instinct there,
Lending their power to pleasure and to pain,
Yet raising, sharpening, and refining each;
Who stands amid the ever-varying world,
The burthen or the glory of the earth;
He chief perceives the change, his being notes
The gradual renovation, and defines
Each movement of its progress on his mind.
‘Man, where the gloom of the long polar night
Lowers o’er the snow-clad rocks and frozen soil,
Where scarce the hardiest herb that braves the frost
Basks in the moonlight’s ineffectual glow,
Shrank with the plants, and darkened with the night;
His chilled and narrow energies, his heart,
Insensible to courage, truth, or love,
His stunted stature and imbecile frame,
Marked him for some abortion of the earth,
Fit compeer of the bears that roamed around,
Whose habits and enjoyments were his own:
His life a feverish dream of stagnant woe,
Whose meagre wants, but scantily fulfilled,
Apprised him ever of the joyless length
Which his short being’s wretchedness had reached;
His death a pang which famine, cold and toil
Long on the mind, whilst yet the vital spark
Clung to the body stubbornly, had brought:
All was inflicted here that Earth’s revenge
Could wreak on the infringers of her law;
One curse alone was spared — the name of God.
‘Nor where the tropics bound the realms of day
With a broad belt of mingling cloud and flame,
Where blue mists through the unmoving atmosphere
Scattered the seeds of pestilence, and fed
Unnatural vegetation, where the land
Teemed with all earthquake, tempest and disease,
Was Man a nobler being; slavery
Had crushed him to his country’s bloodstained dust;
Or he was bartered for the fame of power,
Which all internal impulses destroying,
Makes human will an article of trade;
Or he was changed with Christians for their gold,
And dragged to distant isles, where to the sound
Of the flesh-mangling scourge, he does the work
Of all-polluting luxury and wealth,
Which doubly visits on the tyrants’ heads
The long-protracted fulness of their woe;
Or he was led to legal butchery,
To turn to worms beneath that burning sun,
Where kings first leagued against the rights of men,
And priests first traded with the name of God.
‘Even where the milder zone afforded Man
A seeming shelter, yet contagion there,
Blighting his being with unnumbered ills,
Spread like a quenchless fire; nor truth till late
Availed to arrest its progress, or create
That peace which first in bloodless victory waved
Her snowy standard o’er this favoured clime:
There man was long the train-bearer of slaves,
The mimic of surrounding misery,
The jackal of ambition’s lion-rage,
The bloodhound of religion’s hungry zeal.
‘Here now the human being stands adorning
This loveliest earth with taintless body and mind;
Blessed from his birth with all bland impulses,
Which gently in his noble bosom wake
All kindly passions and all pure desires.
Him, still from hope to hope the bliss pursuing
Which from the exhaustless lore of human weal
Dawns on the virtuous mind, the thoughts that rise
In time-destroying infiniteness, gift
With self-enshrined eternity, that mocks
The unprevailing hoariness of age,
And man, once fleeting o’er the transient scene
Swift as an unremembered vision, stands
Immortal upon earth: no longer now
He slays the lamb that looks him in the face,
And horribly devours his mangled flesh,
Which, still avenging Nature’s broken law,
Kindled all putrid humours in his frame,
All evil passions, and all vain belief,
Hatred, despair, and loathing in his mind,
The germs of misery, death, disease, and crime.
No longer now the winged habitants,
That in the woods their sweet lives sing away —
Flee from the form of man; but gather round,
And prune their sunny feathers on the hands
Which little children stretch in friendly sport
Towards these dreadless partners of their play.
All things are void of terror: Man has lost
His terrible prerogative, and stands
An equal amidst equals: happiness
And science dawn though late upon the earth;
Peace cheers the mind, health renovates the frame;
Disease and pleasure cease to mingle here,
Reason and passion cease to combat there;
Whilst each unfettered o’er the earth extend
Their all-subduing energies, and wield
The sceptre of a vast dominion there;
Whilst every shape and mode of matter lends
Its force to the omnipotence of mind,
Which from its dark mine drags the gem of truth
To decorate its Paradise of peace.’
‘O happy Earth! reality of Heaven!
To which those restless souls that ceaselessly
Throng through the human universe, aspire;
Thou consummation of all mortal hope!
Thou glorious prize of blindly-working will!
Whose rays, diffused throughout all space and time,
Verge to one point and blend for ever there:
Of purest spirits thou pure dwelling-place!
Where care and sorrow, impotence and crime,
Languor, disease, and ignorance dare not come:
O happy Earth, reality of Heaven!
‘Genius has seen thee in her passionate dreams,
And dim forebodings of thy loveliness
Haunting the human heart, have there entwined
Those rooted hopes of some sweet place of bliss
Where friends and lovers meet to part no more.
Thou art the end of all desire and will,
The product of all action; and the souls
That by the paths of an aspiring change
Have reached thy haven of perpetual peace,
There rest from the eternity of toil
That framed the fabric of thy perfectness.
‘Even Time, the conqueror, fled thee in his fear;
That hoary giant, who, in lonely pride,
So long had ruled the world, that nations fell
Beneath his silent footstep. Pyramids,
That for millenniums had withstood the tide
Of human things, his storm-breath drove in sand
Across that desert where their stones survived
The name of him whose pride had heaped them there.
Yon monarch, in his solitary pomp,
Was but the mushroom of a summer day,
That his light-winged footstep pressed to dust:
Time was the king of earth: all things gave way
Before him, but the fixed and virtuous will,
The sacred sympathies of soul and sense,
That mocked his fury and prepared his fall.
‘Yet slow and gradual dawned the morn of love;
Long lay the clouds of darkness o’er the scene,
Till from its native Heaven they rolled away:
First, Crime triumphant o’er all hope careered
Unblushing, undisguising, bold and strong;
Whilst Falsehood, tricked in Virtue’s attributes,
Long sanctified all deeds of vice and woe,
Till done by her own venomous sting to death,
She left the moral world without a law,
No longer fettering Passion’s fearless wing —
Nor searing Reason with the brand of God.
Then steadily the happy ferment worked;
Reason was free; and wild though Passion went
Through tangled glens and wood-embosomed meads,
Gathering a garland of the strangest flowers,
Yet like the bee returning to her queen,
She bound the sweetest on her sister’s brow,
Who meek and sober kissed the sportive child,
No longer trembling at the broken rod.
‘Mild was the slow necessity of death:
The tranquil spirit failed beneath its grasp,
Without a groan, almost without a fear,
Calm as a voyager to some distant land,
And full of wonder, full of hope as he.
The deadly germs of languor and disease
Died in the human frame, and Purity
Blessed with all gifts her earthly worshippers.
How vigorous then the athletic form of age!
How clear its open and unwrinkled brow!
Where neither avarice, cunning, pride, nor care,
Had stamped the seal of gray deformity
On all the mingling lineaments of time.
How lovely the intrepid front of youth!
Which meek-eyed courage decked with freshest grace; —
Courage of soul, that dreaded not a name,
And elevated will, that journeyed on
Through life’s phantasmal scene in fearlessness,
With virtue, love, and pleasure, hand in hand.
‘Then, that sweet bondage which is Freedom’s self,
And rivets with sensation’s softest tie
The kindred sympathies of human souls,
Needed no fetters of tyrannic law:
Those delicate and timid impulses
In Nature’s primal modesty arose,
And with undoubted confidence disclosed
The growing longings of its dawning love,
Unchecked by dull and selfish chastity,
That virtue of the cheaply virtuous,
Who pride themselves in senselessness and frost.
No longer prostitution’s venomed bane
Poisoned the springs of happiness and life;
Woman and man, in confidence and love,
Equal and free and pure together trod
The mountain-paths of virtue, which no more
Were stained with blood from many a pilgrim’s feet.
‘Then, where, through distant ages, long in pride
The palace of the monarch-slave had mocked
Famine’s faint groan, and Penury’s silent tear,
A heap of crumbling ruins stood, and threw
Year after year their stones upon the field,
Wakening a lonely echo; and the leaves
Of the old thorn, that on the topmost tower
Usurped the royal ensign’s grandeur, shook
In the stern storm that swayed the topmost tower
And whispered strange tales in the Whirlwind’s ear.
‘Low through the lone cathedral’s roofless aisles
The melancholy winds a death-dirge sung:
It were a sight of awfulness to see
The works of faith and slavery, so vast,
So sumptuous, yet so perishing withal!
Even as the corpse that rests beneath its wall.
A thousand mourners deck the pomp of death
To-day, the breathing marble glows above
To decorate its memory, and tongues
Are busy of its life: to-morrow, worms
In silence and in darkness seize their prey.
‘Within the massy prison’s mouldering courts,
Fearless and free the ruddy children played,
Weaving gay chaplets for their innocent brows
With the green ivy and the red wallflower,
That mock the dungeon’s unavailing gloom;
The ponderous chains, and gratings of strong iron,
There rusted amid heaps of broken stone
That mingled slowly with their native earth:
There the broad beam of day, which feebly once
Lighted the cheek of lean Captivity
With a pale and sickly glare, then freely shone
On the pure smiles of infant playfulness:
No more the shuddering voice of hoarse Despair
Pealed through the echoing vaults, but soothing notes
Of ivy-fingered winds and gladsome birds
And merriment were resonant around.
‘These ruins soon left not a wreck behind:
Their elements, wide scattered o’er the globe,
To happier shapes were moulded, and became
Ministrant to all blissful impulses:
Thus human things were perfected, and earth,
Even as a child beneath its mother’s love,
Was strengthened in all excellence, and grew
Fairer and nobler with each passing year.
‘Now Time his dusky pennons o’er the scene
Closes in steadfast darkness, and the past
Fades from our charmed sight. My task is done:
Thy lore is learned. Earth’s wonders are thine own,
With all the fear and all the hope they bring.
My spells are passed: the present now recurs.
Ah me! a pathless wilderness remains
Yet unsubdued by man’s reclaiming hand.
‘Yet, human Spirit, bravely hold thy course,
Let virtue teach thee firmly to pursue
The gradual paths of an aspiring change:
For birth and life and death, and that strange state
Before the naked soul has found its home,
All tend to perfect happiness, and urge
The restless wheels of being on their way,
Whose flashing spokes, instinct with infinite life,
Bicker and burn to gain their destined goal:
For birth but wakes the spirit to the sense
Of outward shows, whose unexperienced shape
New modes of passion to its frame may lend;
Life is its state of action, and the store
Of all events is aggregated there
That variegate the eternal universe;
Death is a gate of dreariness and gloom,
That leads to azure isles and beaming skies
And happy regions of eternal hope.
Therefore, O Spirit! fearlessly bear on:
Though storms may break the primrose on its stalk,
Though frosts may blight the freshness of its bloom,
Yet Spring’s awakening breath will woo the earth,
To feed with kindliest dews its favourite flower,
That blooms in mossy banks and darksome glens,
Lighting the greenwood with its sunny smile.
‘Fear not then, Spirit, Death’s disrobing hand,
So welcome when the tyrant is awake,
So welcome when the bigot’s hell-torch burns;
’Tis but the voyage of a darksome hour,
The transient gulf-dream of a startling sleep.
Death is no foe to Virtue: earth has seen
Love’s brightest roses on the scaffold bloom,
Mingling with Freedom’s fadeless laurels there,
And presaging the truth of visioned bliss.
Are there not hopes within thee, which this scene
Of linked and gradual being has confirmed?
Whose stingings bade thy heart look further still,
When, to the moonlight walk by Henry led,
Sweetly and sadly thou didst talk of death?
And wilt thou rudely tear them from thy breast,
Listening supinely to a bigot’s creed,
Or tamely crouching to the tyrant’s rod,
Whose iron thongs are red with human gore?
Never: but bravely bearing on, thy will
Is destined an eternal war to wage
With tyranny and falsehood, and uproot
The germs of misery from the human heart.
Thine is the hand whose piety would soothe
The thorny pillow of unhappy crime,
Whose impotence an easy pardon gains,
Watching its wanderings as a friend’s disease:
Thine is the brow whose mildness would defy
Its fiercest rage, and brave its sternest will,
When fenced by power and master of the world.
Thou art sincere and good; of resolute mind,
Free from heart-withering custom’s cold control,
Of passion lofty, pure and unsubdued.
Earth’s pride and meanness could not vanquish thee,
And therefore art thou worthy of the boon
Which thou hast now received: Virtue shall keep
Thy footsteps in the path that thou hast trod,
And many days of beaming hope shall bless
Thy spotless life of sweet and sacred love.
Go, happy one, and give that bosom joy
Whose sleepless spirit waits to catch
Light, life and rapture from thy smile.’
The Fairy waves her wand of charm.
Speechless with bliss the Spirit mounts the car,
That rolled beside the battlement,
Bending her beamy eyes in thankful ness.
Again the enchanted steeds were yoked,
Again the burning wheels inflame
The steep descent of Heaven’s untrodden way.
Fast and far the chariot flew:
The vast and fiery globes that rolled
Around the Fairy’s palace-gate
Lessened by slow degrees and soon appeared
Such tiny twinklers as the planet orbs
That there attendant on the solar power
With borrowed light pursued their narrower way.
Earth floated then below:
The chariot paused a moment there;
The Spirit then descended:
The restless coursers pawed the ungenial soil,
Snuffed the gross air, and then, their errand done,
Unfurled their pinions to the winds of Heaven.
The Body and the Soul united then,
A gentle start convulsed Ianthe’s frame:
Her veiny eyelids quietly unclosed;
Moveless awhile the dark blue orbs remained:
She looked around in wonder and beheld
Henry, who kneeled in silence by her couch,
Watching her sleep with looks of speechless love,
And the bright beaming stars
That through the casement shone.
_176 Secures edition 1813.
_180 reillumined edition 1813.
_204 exhaustless store edition 1813.
_205 Draws edition 1813. See Editor’s Note.
1. 242, 243:—
The sun’s unclouded orb
Rolled through the black concave.
Beyond our atmosphere the sun would appear a rayless orb of fire in the midst of a black concave. The equal diffusion of its light on earth is owing to the refraction of the rays by the atmosphere, and their reflection from other bodies. Light consists either of vibrations propagated through a subtle medium, or of numerous minute particles repelled in all directions from the luminous body. Its velocity greatly exceeds that of any substance with which we are acquainted: observations on the eclipses of Jupiter’s satellites have demonstrated that light takes up no more than 8 minutes 7 seconds in passing from the sun to the earth, a distance of 95,000,000 miles. — Some idea may be gained of the immense distance of the fixed stars when it is computed that many years would elapse before light could reach this earth from the nearest of them; yet in one year light travels 5,422,400,000,000 miles, which is a distance 5,707,600 times greater than that of the sun from the earth.
1. 252, 253:—
Whilst round the chariot’s way
Innumerable systems rolled.
The plurality of worlds — the indefinite immensity of the universe, is a most awful subject of contemplation. He who rightly feels its mystery and grandeur is in no danger of seduction from the falsehoods of religious systems, or of deifying the principle of the universe. It is impossible to believe that the Spirit that pervades this infinite machine begat a son upon the body of a Jewish woman; or is angered at the consequences of that necessity, which is a synonym of itself. All that miserable tale of the Devil, and Eve, and an Intercessor, with the childish mummeries of the God of the Jews, is irreconcilable with the knowledge of the stars. The works of His fingers have borne witness against Him.
The nearest of the fixed stars is inconceivably distant from the earth, and they are probably proportionably distant from each other. By a calculation of the velocity of light, Sirius is supposed to be at least 54,224,000,000,000 miles from the earth. (See Nicholson’s “Encyclopedia”, article Light.) That which appears only like a thin and silvery cloud streaking the heaven is in effect composed of innumerable clusters of suns, each shining with its own light, and illuminating numbers of planets that revolve around them. Millions and millions of suns are ranged around us, all attended by innumerable worlds, yet calm, regular, and harmonious, all keeping the paths of immutable necessity.
4. 178, 179:—
These are the hired bravos who defend
The tyrant’s throne.
To employ murder as a means of justice is an idea which a man of an enlightened mind will not dwell upon with pleasure. To march forth in rank and file, and all the pomp of streamers and trumpets, for the purpose of shooting at our fellow-men as a mark; to inflict upon them all the variety of wound and anguish; to leave them weltering in their blood; to wander over the field of desolation, and count the number of the dying and the dead — are employments which in thesis we may maintain to be necessary, but which no good man will contemplate with gratulation and delight. A battle we suppose is won:— thus truth is established, thus the cause of justice is confirmed! It surely requires no common sagacity to discern the connexion between this immense heap of calamities and the assertion of truth or the maintenance of justice.
‘Kings, and ministers of state, the real authors of the calamity, sit unmolested in their cabinet, while those against whom the fury of the storm is directed are, for the most part, persons who have been trepanned into the service, or who are dragged unwillingly from their peaceful homes into the field of battle. A soldier is a man whose business it is to kill those who never offended him, and who are the innocent martyrs of other men’s iniquities. Whatever may become of the abstract question of the justifiableness of war, it seems impossible that the soldier should not be a depraved and unnatural being.
To these more serious and momentous considerations it may be proper to add a recollection of the ridiculousness of the military character. Its first constituent is obedience: a soldier is, of all descriptions of men, the most completely a machine; yet his profession inevitably teaches him something of dogmatism, swaggering, and sell-consequence: he is like the puppet of a showman, who, at the very time he is made to strut and swell and display the most farcical airs, we perfectly know cannot assume the most insignificant gesture, advance either to the right or the left, but as he is moved by his exhibitor.’— Godwin’s “Enquirer”, Essay 5.
I will here subjoin a little poem, so strongly expressive of my abhorrence of despotism and falsehood, that I fear lest it never again may be depictured so vividly. This opportunity is perhaps the only one that ever will occur of rescuing it from oblivion.
Whilst monarchs laughed upon their thrones
To hear a famished nation’s groans,
And hugged the wealth wrung from the woe
That makes its eyes and veins o’erflow —
Those thrones, high built upon the heaps
Of bones where frenzied Famine sleeps,
Where Slavery wields her scourge of iron,
Red with mankind’s unheeded gore,
And War’s mad fiends the scene environ,
Mingling with shrieks a drunken roar,
There Vice and Falsehood took their stand,
High raised above the unhappy land.
Brother! arise from the dainty fare,
Which thousands have toiled and bled to bestow;
A finer feast for thy hungry ear
Is the news that I bring of human woe.
And, secret one, what hast thou done,
To compare, in thy tumid pride, with me?
I, whose career, through the blasted year,
Has been tracked by despair and agony.
What have I done! — I have torn the robe
From baby Truth’s unsheltered form,
And round the desolated globe
Borne safely the bewildering charm:
My tyrant-slaves to a dungeon-floor
Have bound the fearless innocent,
And streams of fertilizing gore
Flow from her bosom’s hideous rent,
Which this unfailing dagger gave . . .
I dread that blood! — no more — this day
Is ours, though her eternal ray
Must shine upon our grave.
Yet know, proud Vice, had I not given
To thee the robe I stole from Heaven,
Thy shape of ugliness and fear
Had never gained admission here.
And know, that had I disdained to toil,
But sate in my loathsome cave the while,
And ne’er to these hateful sons of Heaven,
GOLD, MONARCHY, and MURDER, given;
Hadst thou with all thine art essayed
One of thy games then to have played,
With all thine overweening boast,
Falsehood! I tell thee thou hadst lost! —
Yet wherefore this dispute? — we tend,
Fraternal, to one common end;
In this cold grave beneath my feet,
Will our hopes, our fears, and our labours, meet.
I brought my daughter, RELIGION, on earth:
She smothered Reason’s babes in their birth;
But dreaded their mother’s eye severe —
So the crocodile slunk off slily in fear,
And loosed her bloodhounds from the den. . . .
They started from dreams of slaughtered men,
And, by the light of her poison eye,
Did her work o’er the wide earth frightfully:
The dreadful stench of her torches’ flare,
Fed with human fat, polluted the air:
The curses, the shrieks, the ceaseless cries
Of the many-mingling miseries,
As on she trod, ascended high
And trumpeted my victory! —
Brother, tell what thou hast done.
I have extinguished the noonday sun,
In the carnage-smoke of battles won:
Famine, Murder, Hell and Power
Were glutted in that glorious hour
Which searchless fate had stamped for me
With the seal of her security . . .
For the bloated wretch on yonder throne
Commanded the bloody fray to rise.
Like me he joyed at the stifled moan
Wrung from a nation’s miseries;
While the snakes, whose slime even him DEFILED,
In ecstasies of malice smiled:
They thought ’twas theirs — but mine the deed!
Theirs is the toil, but mine the meed —
Ten thousand victims madly bleed.
They dream that tyrants goad them there
With poisonous war to taint the air:
These tyrants, on their beds of thorn,
Swell with the thoughts of murderous fame,
And with their gains to lift my name
Restless they plan from night to morn:
I— I do all; without my aid
Thy daughter, that relentless maid,
Could never o’er a death-bed urge
The fury of her venomed scourge.
Brother, well:— the world is ours;
And whether thou or I have won,
The pestilence expectant lowers
On all beneath yon blasted sun.
Our joys, our toils, our honours meet
In the milk-white and wormy winding-sheet:
A short-lived hope, unceasing care,
Some heartless scraps of godly prayer,
A moody curse, and a frenzied sleep
Ere gapes the grave’s unclosing deep,
A tyrant’s dream, a coward’s start,
The ice that clings to a priestly heart,
A judge’s frown, a courtier’s smile,
Make the great whole for which we toil;
And, brother, whether thou or I
Have done the work of misery,
It little boots: thy toil and pain,
Without my aid, were more than vain;
And but for thee I ne’er had sate
The guardian of Heaven’s palace gate.
5. 1, 2:—
Thus do the generations of the earth
Go to the grave, and issue from the womb.
‘One generation passeth away, and another generation cometh; but the earth abideth for ever. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits. All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.’— Ecclesiastes, chapter 1 verses 4-7.
Even as the leaves
Which the keen frost-wind of the waning year
Has scattered on the forest soil.
Oin per phullon genee, toiede kai andron.
Phulla ta men t’ anemos chamadis cheei, alla de th’ ule
Telethoosa phuei, earos d’ epigignetai ore.
Os andron genee, e men phuei, e d’ apolegei.
Iliad 2, line 146.
The mob of peasants, nobles, priests, and kings.
Suave mari magno turbantibus aequora ventis
E terra magnum alterius spectare laborem;
Non quia vexari quemquam est iucunda voluptas,
Sed quibus ipse malis careas quia cernere suave est.
Suave etiam belli certamina magna tueri
Per campos instructa, tua sine parte pericli;
Sed nil dulcius est bene quam munita tenere
Edita doctrina sapientum templa serena,
Despicere undo queas alios, passimque videre
Errare atque viam palantis quaerere vitae;
Certare ingenio; contendere nobilitate;
Noctes atque dies niti praestante labore
Ad summas emergere opes, rerumque potiri.
O miseras hominum mentes! O pectora caeca!
Lucret. lib. 2.
5. 93, 94.
And statesmen boast
There is no real wealth but the labour of man. Were the mountains of gold and the valleys of silver, the world would not be one grain of corn the richer; no one comfort would be added to the human race. In consequence of our consideration for the precious metals, one man is enabled to heap to himself luxuries at the expense of the necessaries of his neighbour; a system admirably fitted to produce all the varieties of disease and crime, which never fail to characterize the two extremes of opulence and penury. A speculator takes pride to himself as the promoter of his country’s prosperity, who employs a number of hands in the manufacture of articles avowedly destitute of use, or subservient only to the unhallowed cravings of luxury and ostentation. The nobleman, who employs the peasants of his neighbourhood in building his palaces, until ‘jam pauca aratro jugera regiae moles relinquunt,’ flatters himself that he has gained the title of a patriot by yielding to the impulses of vanity. The show and pomp of courts adduce the same apology for its continuance; and many a fete has been given, many a woman has eclipsed her beauty by her dress, to benefit the labouring poor and to encourage trade. Who does not see that this is a remedy which aggravates whilst it palliates the countless diseases of society? The poor are set to labour — for what? Not the food for which they famish: not the blankets for want of which their babes are frozen by the cold of their miserable hovels: not those comforts of civilization without which civilized man is far more miserable than the meanest savage; oppressed as he is by all its insidious evils, within the daily and taunting prospect of its innumerable benefits assiduously exhibited before him:— no; for the pride of power, for the miserable isolation of pride, for the false pleasures of the hundredth part of society. No greater evidence is afforded of the wide extended and radical mistakes of civilized man than this fact: those arts which are essential to his very being are held in the greatest contempt; employments are lucrative in an inverse ratio to their usefulness (See Rousseau, “De l’Inegalite parmi les Hommes”, note 7.): the jeweller, the toyman, the actor gains fame and wealth by the exercise of his useless and ridiculous art; whilst the cultivator of the earth, he without whom society must cease to subsist, struggles through contempt and penury, and perishes by that famine which but for his unceasing exertions would annihilate the rest of mankind.
I will not insult common sense by insisting on the doctrine of the natural equality of man. The question is not concerning its desirableness, but its practicability: so far as it is practicable, it is desirable. That state of human society which approaches nearer to an equal partition of its benefits and evils should, caeteris paribus, be preferred: but so long as we conceive that a wanton expenditure of human labour, not for the necessities, not even for the luxuries of the mass of society, but for the egotism and ostentation of a few of its members, is defensible on the ground of public justice, so long we neglect to approximate to the redemption of the human race.
Labour is required for physical, and leisure for moral improvement: from the former of these advantages the rich, and from the latter the poor, by the inevitable conditions of their respective situations, are precluded. A state which should combine the advantages of both would be subjected to the evils of neither. He that is deficient in firm health, or vigorous intellect, is but half a man: hence it follows that to subject the labouring classes to unnecessary labour is wantonly depriving them of any opportunities of intellectual improvement; and that the rich are heaping up for their own mischief the disease, lassitude, and ennui by which their existence is rendered an intolerable burthen.
English reformers exclaim against sinecures — but the true pension list is the rent-roll of the landed proprietors: wealth is a power usurped by the few, to compel the many to labour for their benefit. The laws which support this system derive their force from the ignorance and credulity of its victims: they are the result of a conspiracy of the few against the many, who are themselves obliged to purchase this pre-eminence by the loss of all real comfort.
‘The commodities that substantially contribute to the subsistence of the human species form a very short catalogue: they demand from us but a slender portion of industry. If these only were produced, and sufficiently produced, the species of man would be continued. If the labour necessarily required to produce them were equitably divided among the poor, and, still more, if it were equitably divided among all, each man’s share of labour would be light, and his portion of leisure would be ample. There was a time when this leisure would have been of small comparative value: it is to be hoped that the time will come when it will be applied to the most important purposes. Those hours which are not required for the production of the necessaries of life may be devoted to the cultivation of the understanding, the enlarging our stock of knowledge, the refining our taste, and thus opening to us new and more exquisite sources of enjoyment.
. . .
‘It was perhaps necessary that a period of monopoly and oppression should subsist, before a period of cultivated equality could subsist. Savages perhaps would never have been excited to the discovery of truth and the invention of art but by the narrow motives which such a period affords. But surely, after the savage state has ceased, and men have set out in the glorious career of discovery and invention, monopoly and oppression cannot be necessary to prevent them from returning to a state of barbarism.’— Godwin’s “Enquirer”, Essay 2. See also “Pol. Jus.”, book 8, chapter 2.
It is a calculation of this admirable author, that all the conveniences of civilized life might be produced, if society would divide the labour equally among its members, by each individual being employed in labour two hours during the day.
5. 112, 113:—
Drives his wife raving mad.
I am acquainted with a lady of considerable accomplishments, and the mother of a numerous family, whom the Christian religion has goaded to incurable insanity. A parallel case is, I believe, within the experience of every physician.
Nam iam saepe homines patriam, carosquo parentes
Prodiderunt, vitare Acherusia templa petentes. — Lucretius.
Even love is sold.
Not even the intercourse of the sexes is exempt from the despotism of positive institution. Law pretends even to govern the indisciplinable wanderings of passion, to put fetters on the clearest deductions of reason, and, by appeals to the will, to subdue the involuntary affections of our nature. Love is inevitably consequent upon the perception of loveliness. Love withers under constraint: its very essence is liberty: it is compatible neither with obedience, jealousy, nor fear: it is there most pure, perfect, and unlimited, where its votaries live in confidence, equality, and unreserve.
How long then ought the sexual connection to last? what law ought to specify the extent of the grievances which should limit its duration? A husband and wife ought to continue so long united as they love each other: any law which should bind them to cohabitation for one moment after the decay of their affection would be a most intolerable tyranny, and the most unworthy of toleration. How odious an usurpation of the right of private judgement should that law be considered which should make the ties of friendship indissoluble, in spite of the caprices, the inconstancy, the fallibility, and capacity for improvement of the human mind. And by so much would the fetters of love be heavier and more unendurable than those of friendship, as love is more vehement and capricious, more dependent on those delicate peculiarities of imagination, and less capable of reduction to the ostensible merits of the object.
The state of society in which we exist is a mixture of feudal savageness and imperfect civilization. The narrow and unenlightened morality of the Christian religion is an aggravation of these evils. It is not even until lately that mankind have admitted that happiness is the sole end of the science of ethics, as of all other sciences; and that the fanatical idea of mortifying the flesh for the love of God has been discarded. I have heard, indeed, an ignorant collegian adduce, in favour of Christianity, its hostility to every worldly feeling! (The first Christian emperor made a law by which seduction was punished with death; if the female pleaded her own consent, she also was punished with death; if the parents endeavoured to screen the criminals, they were banished and their estates were confiscated; the slaves who might be accessory were burned alive, or forced to swallow melted lead. The very offspring of an illegal love were involved in the consequences of the sentence. — Gibbon’s “Decline and Fall”, etc., volume 2, page 210. See also, for the hatred of the primitive Christians to love and even marriage, page 269.)
But if happiness be the object of morality, of all human unions and disunions; if the worthiness of every action is to be estimated by the quantity of pleasurable sensation it is calculated to produce, then the connection of the sexes is so long sacred as it contributes to the comfort of the parties, and is naturally dissolved when its evils are greater than its benefits. There is nothing immoral in this separation. Constancy has nothing virtuous in itself, independently of the pleasure it confers, and partakes of the temporizing spirit of vice in proportion as it endures tamely moral defects of magnitude in the object of its indiscreet choice. Love is free: to promise for ever to love the same woman is not less absurd than to promise to believe the same creed: such a vow, in both cases, excludes us from all inquiry. The language of the votarist is this: The woman I now love may be infinitely inferior to many others; the creed I now profess may be a mass of errors and absurdities; but I exclude myself from all future information as to the amiability of the one and the truth of the other, resolving blindly, and in spite of conviction, to adhere to them. Is this the language of delicacy and reason? Is the love of such a frigid heart of more worth than its belief?
The present system of constraint does no more, in the majority of instances, than make hypocrites or open enemies. Persons of delicacy and virtue, unhappily united to one whom they find it impossible to love, spend the loveliest season of their life in unproductive efforts to appear otherwise than they are, for the sake of the feelings of their partner or the welfare of their mutual offspring: those of less generosity and refinement openly avow their disappointment, and linger out the remnant of that union, which only death can dissolve, in a state of incurable bickering and hostility. The early education of their children takes its colour from the squabbles of the parents; they are nursed in a systematic school of ill-humour, violence, and falsehood. Had they been suffered to part at the moment when indifference rendered their union irksome, they would have been spared many years of misery: they would have connected themselves more suitably, and would have found that happiness in the society of more congenial partners which is for ever denied them by the despotism of marriage. They would have been separately useful and happy members of society, who, whilst united, were miserable and rendered misanthropical by misery. The conviction that wedlock is indissoluble holds out the strongest of all temptations to the perverse: they indulge without restraint in acrimony, and all the little tyrannies of domestic life, when they know that their victim is without appeal. If this connection were put on a rational basis, each would be assured that habitual ill-temper would terminate in separation, and would check this vicious and dangerous propensity.
Prostitution is the legitimate offspring of marriage and its accompanying errors. Women, for no other crime than having followed the dictates of a natural appetite, are driven with fury from the comforts and sympathies of society. It is less venial than murder; and the punishment which is inflicted on her who destroys her child to escape reproach is lighter than the life of agony and disease to which the prostitute is irrecoverably doomed. Has a woman obeyed the impulse of unerring nature; — society declares war against her, pitiless and eternal war: she must be the tame slave, she must make no reprisals; theirs is the right of persecution, hers the duty of endurance. She lives a life of infamy: the loud and bitter laugh of scorn scares her from all return. She dies of long and lingering disease: yet SHE is in fault, SHE is the criminal, SHE the froward and untamable child — and society, forsooth, the pure and virtuous matron, who casts her as an abortion from her undefiled bosom! Society avenges herself on the criminals of her own creation; she is employed in anathematizing the vice to-day, which yesterday she was the most zealous to teach. Thus is formed one-tenth of the population of London: meanwhile the evil is twofold. Young men, excluded by the fanatical idea of chastity from the society of modest and accomplished women, associate with these vicious and miserable beings, destroying thereby all those exquisite and delicate sensibilities whose existence cold-hearted worldlings have denied; annihilating all genuine passion, and debasing that to a selfish feeling which is the excess of generosity and devotedness. Their body and mind alike crumble into a hideous wreck of humanity; idiocy and disease become perpetuated in their miserable offspring, and distant generations suffer for the bigoted morality of their forefathers. Chastity is a monkish and evangelical superstition, a greater foe to natural temperance even than unintellectual sensuality; it strikes at the root of all domestic happiness, and consigns more than half of the human race to misery, that some few may monopolize according to law. A system could not well have been devised more studiously hostile to human happiness than marriage.
I conceive that from the abolition of marriage, the fit and natural arrangement of sexual connection would result. I by no means assert that the intercourse would be promiscuous: on the contrary, it appears, from the relation of parent to child, that this union is generally of long duration, and marked above all others with generosity and self-devotion. But this is a subject which it is perhaps premature to discuss. That which will result from the abolition of marriage will be natural and right; because choice and change will be exempted from restraint.
In fact, religion and morality, as they now stand, compose a practical code of misery and servitude: the genius of human happiness must tear every leaf from the accursed book of God ere man can read the inscription on his heart. How would morality, dressed up in stiff stays and finery, start from her own disgusting image should she look in the mirror of nature! —
6. 45, 46:—
To the red and baleful sun
That faintly twinkles there.
The north polar star, to which the axis of the earth, in its present state of obliquity, points. It is exceedingly probable, from many considerations, that this obliquity will gradually diminish, until the equator coincides with the ecliptic: the nights and days will then become equal on the earth throughout the year, and probably the seasons also. There is no great extravagance in presuming that the progress of the perpendicularity of the poles may be as rapid as the progress of intellect; or that there should be a perfect identity between the moral and physical improvement of the human species. It is certain that wisdom is not compatible with disease, and that, in the present state of the climates of the earth, health, in the true and comprehensive sense of the word, is out of the reach of civilized man. Astronomy teaches us that the earth is now in its progress, and that the poles are every year becoming more and more perpendicular to the ecliptic. The strong evidence afforded by the history of mythology, and geological researches, that some event of this nature has taken place already, affords a strong presumption that this progress is not merely an oscillation, as has been surmised by some late astronomers. (Laplace, “Systeme du Monde”.)
Bones of animals peculiar to the torrid zone have been found in the north of Siberia, and on the banks of the river Ohio. Plants have been found in the fossil state in the interior of Germany, which demand the present climate of Hindostan for their production. (Cabanis, “Rapports du Physique et du Moral de l’Homme”, volume 2 page 406.) The researches of M. Bailly establish the existence of a people who inhabited a tract in Tartary 49 degrees north latitude, of greater antiquity than either the Indians, the Chinese, or the Chaldeans, from whom these nations derived their sciences and theology. (Bailly, “Lettres sur les Sciences, a Voltaire”.) We find, from the testimony of ancient writers, that Britain, Germany, and France were much colder than at present, and that their great rivers were annually frozen over. Astronomy teaches us also that since this period the obliquity of the earth’s position has been considerably diminished.
No atom of this turbulence fulfils
A vague and unnecessitated task,
Or acts but as it must and ought to act.
‘Deux examples serviront a nous rendre plus sensible le principe qui vient d’etre pose; nous emprunterons l’un du physique at l’autre du moral. Dans un tourbillon de poussiere qu’eleve un vent impetueux, quelque confus qu’il paraisse a nos yeux; dans la plus affreuse tempete excitee par des vents opposes qui soulevent les flots — il n’y a pas une seule molecule de poussiere ou d’eau qui soit placee au HASARD, qui n’ait sa cause suffisante pour occuper le lieu ou elle se trouve, et qui n’agisse rigoureusement de la maniere dont ella doit agir. Un geometre qui connaitrait exactement les differentes forces qui agissent dans ces deux cas, at las proprietes des molecules qui sent mues, demontrerait que d’apres des causes donnees, chaque molecule agit precisement comme ella doit agir, et ne peut agir autrement qu’elle ne fait.
‘Dans les convulsions terribles qui agitent quelquefois les societes politiques, et qui produisent souvent le renversement d’un empire, il n’y a pas une seule action, une seule parole, une seule pensee, une seule volonte, une seule passion dans las agens qui concourent a la revolution comme destructeurs ou comme victimes, qui ne soit necessaire, qui n’agissa comme ella doit agir, qui n’opere infailliblemont les effets qu’eile doit operer, suivant la place qu’occupent ces agens dana ce tourbillon moral. Cela paraitrait evident pour une intelligence qui sera en etat de saisir et d’apprecier toutes las actions at reactions des esprits at des corps de ceux qui contribuent a cette revolution.’—“Systeme de la Nature”, volume 1, page 44.
Necessity! thou mother of the world!
He who asserts the doctrine of Necessity means that, contemplating the events which compose the moral and material universe, he beholds only an immense and uninterrupted chain of causes and effects, no one of which could occupy any other place than it does occupy, or act in any other place than it does act. The idea of necessity is obtained by our experience of the connection between objects, the uniformity of the operations of nature, the constant conjunction of similar events, and the consequent inference of one from the other. Mankind are therefore agreed in the admission of necessity, if they admit that these two circumstances take place in voluntary action. Motive is to voluntary action in the human mind what cause is to effect in the material universe. The word liberty, as applied to mind, is analogous to the word chance as applied to matter: they spring from an ignorance of the certainty of the conjunction of antecedents and consequents.
Every human being is irresistibly impelled to act precisely as he does act: in the eternity which preceded his birth a chain of causes was generated, which, operating under the name of motives, make it impossible that any thought of his mind, or any action of his life, should be otherwise than it is. Were the doctrine of Necessity false, the human mind would no longer be a legitimate object of science; from like causes it would be in vain that we should expect like effects; the strongest motive would no longer be paramount over the conduct; all knowledge would be vague and undeterminate; we could not predict with any certainty that we might not meet as an enemy to-morrow him with whom we have parted in friendship to-night; the most probable inducements and the clearest reasonings would lose the invariable influence they possess. The contrary of this is demonstrably the fact. Similar circumstances produce the same unvariable effects. The precise character and motives of any man on any occasion being given, the moral philosopher could predict his actions with as much certainty as the natural philosopher could predict the effects of the mixture of any particular chemical substances. Why is the aged husbandman more experienced than the young beginner? Because there is a uniform, undeniable necessity in the operations of the material universe. Why is the old statesman more skilful than the raw politician) Because, relying on the necessary conjunction of motive and action, he proceeds to produce moral effects, by the application of those moral causes which experience has shown to be effectual. Some actions may be found to which we can attach no motives, but these are the effects of causes with which we are unacquainted. Hence the relation which motive bears to voluntary action is that of cause to effect; nor, placed in this point of view, is it, or ever has it been, the subject of popular or philosophical dispute. None but the few fanatics who are engaged in the herculean task of reconciling the justice of their God with the misery of man, will longer outrage common sense by the supposition of an event without a cause, a voluntary action without a motive. History, politics, morals, criticism, all grounds of reasonings, all principles of science, alike assume the truth of the doctrine of Necessity. No farmer carrying his corn to market doubts the sale of it at the market price. The master of a manufactory no more doubts that he can purchase the human labour necessary for his purposes than that his machinery will act as they have been accustomed to act.
But, whilst none have scrupled to admit necessity as influencing matter, many have disputed its dominion over mind. Independently of its militating with the received ideas of the justice of God, it is by no means obvious to a superficial inquiry. When the mind observes its own operations, it feels no connection of motive and action: but as we know ‘nothing more of causation than the constant conjunction of objects and the consequent inference of one from the other, as we find that these two circumstances are universally allowed to have place in voluntary action, we may be easily led to own that they are subjected to the necessity common to all causes.’ The actions of the will have a regular conjunction with circumstances and characters; motive is to voluntary action what cause is to effect. But the only idea we can form of causation is a constant conjunction of similar objects, and the consequent inference of one from the other: wherever this is the case necessity is clearly established.
The idea of liberty, applied metaphorically to the will, has sprung from a misconception of the meaning of the word power. What is power? — id quod potest, that which can produce any given effect. To deny power is to say that nothing can or has the power to be or act. In the only true sense of the word power, it applies with equal force to the lodestone as to the human will. Do you think these motives, which I shall present, are powerful enough to rouse him? is a question just as common as, Do you think this lever has the power of raising this weight? The advocates of free-will assert that the will has the power of refusing to be determined by the strongest motive; but the strongest motive is that which, overcoming all others, ultimately prevails; this assertion therefore amounts to a denial of the will being ultimately determined by that motive which does determine it, which is absurd. But it is equally certain that a man cannot resist the strongest motive as that he cannot overcome a physical impossibility.
The doctrine of Necessity tends to introduce a great change into the established notions of morality, and utterly to destroy religion. Reward and punishment must be considered, by the Necessarian, merely as motives which he would employ in order to procure the adoption or abandonment of any given line of conduct. Desert, in the present sense of the word, would no longer have any meaning; and he who should inflict pain upon another for no better reason than that he deserved it, would only gratify his revenge under pretence of satisfying justice? It is not enough, says the advocate of free-will, that a criminal should be prevented from a repetition of his crime: he should feel pain, and his torments, when justly inflicted, ought precisely to be proportioned to his fault. But utility is morality; that which is incapable of producing happiness is useless; and though the crime of Damiens must be condemned, yet the frightful torments which revenge, under the name of justice, inflicted on this unhappy man cannot be supposed to have augmented, even at the long run, the stock of pleasurable sensation in the world. At the same time, the doctrine of Necessity does not in the least diminish our disapprobation of vice. The conviction which all feel that a viper is a poisonous animal, and that a tiger is constrained, by the inevitable condition of his existence, to devour men, does not induce us to avoid them lass sedulously, or, even more, to hesitate in destroying them: but he would surely be of a hard heart who, meeting with a serpent on a desert island, or in a situation where it was incapable of injury, should wantonly deprive it of existence. A Necessarian is inconsequent to his own principles if he indulges in hatred or contempt; the compassion which he feels for the criminal is unmixed with a desire of injuring him: he looks with an elevated and dreadless composure upon the links of the universal chain as they pass before his eyes; whilst cowardice, curiosity, and inconsistency only assail him in proportion to the feebleness and indistinctness with which he has perceived and rejected the delusions of free-will.
Religion is the perception of the relation in which we stand to the principle of the universe. But if the principle of the universe be not an organic being, the model and prototype of man, the relation between it and human beings is absolutely none. Without some insight into its will respecting our actions religion is nugatory and vain. But will is only a mode of animal mind; moral qualities also are such as only a human being can possess; to attribute them to the principle of the universe is to annex to it properties incompatible with any possible definition of its nature. It is probable that the word God was originally only an expression denoting the unknown cause of the known events which men perceived in the universe. By the vulgar mistake of a metaphor for a real being, of a word for a thing, it became a man, endowed with human qualities and governing the universe as an earthly monarch governs his kingdom. Their addresses to this imaginary being, indeed, are much in the same style as those of subjects to a king. They acknowledge his benevolence, deprecate his anger, and supplicate his favour.
But the doctrine of Necessity teaches us that in no case could any event have happened otherwise than it did happen, and that, if God is the author of good, He is also the author of evil; that, if He is entitled to our gratitude for the one, He is entitled to our hatred for the other; that, admitting the existence of this hypothetic being, He is also subjected to the dominion of an immutable necessity. It is plain that the same arguments which prove that God is the author of food, light, and life, prove Him also to be the author of poison, darkness, and death. The wide-wasting earthquake, the storm, the battle, and the tyranny, are attributable to this hypothetic being in the same degree as the fairest forms of nature, sunshine, liberty, and peace.
But we are taught, by the doctrine of Necessity, that there is neither good nor evil in the universe, otherwise than as the events to which we apply these epithets have relation to our own peculiar mode of being. Still less than with the hypothesis of a God will the doctrine of Necessity accord with the belief of a future state of punishment. God made man such as he is, and than damned him for being so: for to say that God was the author of all good, and man the author of all evil, is to say that one man made a straight line and a crooked one, and another man made the incongruity.
A Mahometan story, much to the present purpose, is recorded, wherein Adam and Moses are introduced disputing before God in the following manner. Thou, says Moses, art Adam, whom God created, and animated with the breath of life, and caused to be worshipped by the angels, and placed in Paradise, from whence mankind have been expelled for thy fault. Whereto Adam answered, Thou art Moses, whom God chose for His apostle, and entrusted with His word, by giving thee the tables of the law, and whom He vouchsafed to admit to discourse with Himself. How many years dost thou find the law was written before I was created? Says Moses, Forty. And dost thou not find, replied Adam, these words therein, And Adam rebelled against his Lord and transgressed? Which Moses confessing, Dost thou therefore blame me, continued he, for doing that which God wrote of me that I should do, forty years before I was created, nay, for what was decreed concerning me fifty thousand years before the creation of heaven and earth? — Sale’s “Prelim. Disc. to the Koran”, page 164.
There is no God.
This negation must be understood solely to affect a creative Deity. The hypothesis of a pervading Spirit co-eternal with the universe remains unshaken.
A close examination of the validity of the proofs adduced to support any proposition is the only secure way of attaining truth, on the advantages of which it is unnecessary to descant: our knowledge of the existence of a Deity is a subject of such importance that it cannot be too minutely investigated; in consequence of this conviction we proceed briefly and impartially to examine the proofs which have been adduced. It is necessary first to consider the nature of belief.
When a proposition is offered to the mind, it perceives the agreement or disagreement of the ideas of which it is composed. A perception of their agreement is termed BELIEF. Many obstacles frequently prevent this perception from being immediate; these the mind attempts to remove in order that the perception may be distinct. The mind is active in the investigation in order to perfect the state of perception of the relation which the component ideas of the proposition bear to each, which is passive: the investigation being confused with the perception has induced many falsely to imagine that the mind is active in belief — that belief is an act of volition — in consequence of which it may be regulated by the mind. Pursuing, continuing this mistake, they have attached a degree of criminality to disbelief; of which, in its nature, it is incapable: it is equally incapable of merit.
Belief, then, is a passion, the strength of which, like every other passion, is in precise proportion to the degrees of excitement.
The degrees of excitement are three.
The senses are the sources of all knowledge to the mind; consequently their evidence claims the strongest assent.
The decision of the mind, founded upon our own experience, derived from these sources, claims the next degree.
The experience of others, which addresses itself to the former one, occupies the lowest degree.
(A graduated scale, on which should be marked the capabilities of propositions to approach to the test of the senses, would be a just barometer of the belief which ought to be attached to them.)
Consequently no testimony can be admitted which is contrary to reason; reason is founded on the evidence of our senses.
Every proof may be referred to one of these three divisions: it is to be considered what arguments we receive from each of them, which should convince us of the existence of a Deity.
1st, The evidence of the senses. If the Deity should appear to us, if He should convince our senses of His existence, this revelation would necessarily command belief. Those to whom the Deity has thus appeared have the strongest possible conviction of His existence. But the God of Theologians is incapable of local visibility.
2d, Reason. It is urged that man knows that whatever is must either have had a beginning, or have existed from all eternity: he also knows that whatever is not eternal must have had a cause. When this reasoning is applied to the universe, it is necessary to prove that it was created: until that is clearly demonstrated we may reasonably suppose that it has endured from all eternity. We must prove design before we can infer a designer. The only idea which we can form of causation is derivable from the constant conjunction of objects, and the consequent inference of one from the other. In a case where two propositions are diametrically opposite, the mind believes that which is least incomprehensible; — it is easier to suppose that the universe has existed from all eternity than to conceive a being beyond its limits capable of creating it: if the mind sinks beneath the weight of one, is it an alleviation to increase the intolerability of the burthen?
The other argument, which is founded on a man’s knowledge of his own existence, stands thus. A man knows not only that he now is, but that once he was not; consequently there must have been a cause. But our idea of causation is alone derivable from the constant conjunction of objects and the consequent inference of one from the other; and, reasoning experimentally, we can only infer from effects causes exactly adequate to those effects. But there certainly is a generative power which is effected by certain instruments: we cannot prove that it is inherent in these instruments; nor is the contrary hypothesis capable of demonstration: we admit that the generative power is incomprehensible; but to suppose that the same effect is produced by an eternal, omniscient, omnipotent being leaves the cause in the same obscurity, but renders it more incomprehensible.
3d, Testimony. It is required that testimony should not be contrary to reason. The testimony that the Deity convinces the senses of men of His existence can only be admitted by us if our mind considers it less probable that these men should have been deceived than that the Deity should have appeared to them. Our reason can never admit the testimony of men, who not only declare that they were eye-witnesses of miracles, but that the Deity was irrational; for He commanded that He should be believed, He proposed the highest rewards for faith, eternal punishments for disbelief. We can only command voluntary actions; belief is not an act of volition; the mind is even passive, or involuntarily active; from this it is evident that we have no sufficient testimony, or rather that testimony is insufficient to prove the being of a God. It has been before shown that it cannot be deduced from reason. They alone, then, who have been convinced by the evidence of the senses can believe it.
Hence it is evident that, having no proofs from either of the three sources of conviction, the mind CANNOT believe the existence of a creative God: it is also evident that, as belief is a passion of the mind, no degree of criminality is attachable to disbelief; and that they only are reprehensible who neglect to remove the false medium through which their mind views any subject of discussion. Every reflecting mind must acknowledge that there is no proof of the existence of a Deity.
God is an hypothesis, and, as such, stands in need of proof: the onus probandi rests on the theist. Sir Isaac Newton says: Hypotheses non fingo, quicquid enim ex phaenomenis non deducitur hypothesis vocanda est, et hypothesis vel metaphysicae, vel physicae, vel qualitatum occultarum, seu mechanicae, in philosophia locum non habent. To all proofs of the existence of a creative God apply this valuable rule. We see a variety of bodies possessing a variety of powers: we merely know their effects; we are in a state of ignorance with respect to their essences and causes. These Newton calls the phenomena of things; but the pride of philosophy is unwilling to admit its ignorance of their causes. From the phenomena, which are the objects of our senses, we attempt to infer a cause, which we call God, and gratuitously endow it with all negative and contradictory qualities. From this hypothesis we invent this general name, to conceal our ignorance of causes and essences. The being called God by no means answers with the conditions prescribed by Newton; it bears every mark of a veil woven by philosophical conceit, to hide the ignorance of philosophers even from themselves. They borrow the threads of its texture from the anthropomorphism of the vulgar. Words have been used by sophists for the same purposes, from the occult qualities of the peripatetics to the effluvium of Boyle and the crinities or nebulae of Herschel. God is represented as infinite, eternal, incomprehensible; He is contained under every predicate in non that the logic of ignorance could fabricate. Even His worshippers allow that it is impossible to form any idea of Him: they exclaim with the French poet,
Pour dire ce qu’il est, il faut etre lui-meme.
Lord Bacon says that atheism leaves to man reason, philosophy, natural piety, laws, reputation, and everything that can serve to conduct him to virtue; but superstition destroys all these, and erects itself into a tyranny over the understandings of men: hence atheism never disturbs the government, but renders man more clear-sighted, since he seas nothing beyond the boundaries of the present life. — Bacon’s “Moral Essays”.
La premiere theologie de l’homme lui fit d’abord craindre at adorer les elements meme, des objets materiels at grossiers; il randit ensuite ses hommages a des agents presidant aux elements, a des genies inferieurs, a des heros, ou a des hommes doues de grandes qualites. A force de reflechir il crut simplifier les choses en soumettant la nature entiere a un seul agent, a un esprit, a una ame universelle, qui mettait cette nature et ses parties en mouvement. En remontant de causes en causes, les mortels ont fini par ne rien voir; at c’est dans cette obscurite qu’ils ont place leur Dieu; c’est dans cat abime tenebreux que leur imagination inquiete travaille toujours a se fabriquer des chimeres, qui les affligeront jusqu’a ce que la connaissance da la nature les detrompe des fantomes qu’ils ont toujours si vainement adores.
Si nous voulons nous rendre compte de nos idees sur la Divinite, nous serons obliges de convanir que, par le mot “Dieu”, les hommes n’ont jamais pu designer que la cause la plus cachee, la plus eloignee, la plus inconnue des effets qu’ils voyaient: ils ne font usage de ce mot, que lorsque le jeu des causes naturelles at connues cesse d’etre visible pour eux; des qu’ils perdent le fil de ces causes, on des que leur esprit ne peut plus en suivre la chaine, ils tranchent leur difficulte, at terminent leurs recherches en appellant Dieu la derniere des causes, c’est-a-dire celle qui est au-dela de toutes les causes qu’ils connaissent; ainsi ils ne font qu’assigner une denomination vague a une cause ignoree, a laquelle leur paresse ou les bornes de leurs connaissances les forcent de s’arreter. Toutes les fois qu’on nous dit que Dieu est l’auteur de quelque phenomene, cela signifie qu’on ignore comment un tel phenomene a pu s’operer par le secours des forces ou des causes que nous connaissons dans la nature. C’est ainsi que le commun des hommes, dont l’ignorance est la partage, attribue a la Divinite non seulement les effets inusites qui las frappent, mais encore les evenemens les plus simples, dont les causes sont les plus faciles a connaitre pour quiconque a pu les mediter. En un mot, l’homme a toujours respecte les causes inconnues des effets surprenans, que son ignorance l’empechait de demeler. Ce fut sur les debris de la nature que les hommes eleverent le colosse imaginaire de la Divinite.
Si l’ignorance de la nature donna la naissance aux dieux, la connaissance de la nature est faite pour les detruire. A mesure que l’homme s’instruit, ses forces at ses ressources augmentent avec ses lumieres; les sciences, les arts conservateurs, l’industrie, lui fournissent des secours; l’experience le rassure ou lui procure des moyens de resister aux efforts de bien des causes qui cessent de l’alarmer des qu’il les a connues. En un mot, ses terreurs se dissipent dans la meme proportion que son esprit s’eclaire. L’homnme instruit cesse d’etre superstitieux.
Ce n’est jamais que sur parole que des peuples entiers adorent le Dieu de leurs peres at de leurs pretres: l’autorite, la confiance, la soumission, et l’habitude leur tiennent lieu de conviction et de preuves; ils se prosternent et prient, parce que leurs peres leur out appris a se prosterner at prier: mais pourquoi ceux-ci se sont-ils mis a genoux? C’est que dans les temps eloignes leurs legislateurs et leurs guides leur en ont fait un devoir. ‘Adorez at croyez,’ ont-ils dit, ‘des dieux que vous ne pouvez comprendre; rapportez-vous-en a notre sagesse profonde; nous en savons plus que vous sur la divinite.’ Mais pourquoi m’en rapporterais-je a vous? C’est que Dieu le veut ainsi, c’est que Dieu vous punira si vous osez resister. Mais ce Dieu n’est-il donc pas la chose en question? Cependant las hommes se sont toujours payes de ce cercle vicieux; la paresse de leur esprit leur fit trouver plus court de s’en rapporter au jugament des autres. Toutes las notions religieuses sent fondees uniquement sur l’autorite; toutes les religions du monde defendent l’examen et ne veulent pas que l’on raisonne; c’est l’autorite qui veut qu’on croie en Dieu; ce Dieu n’est lui-meme fonde que sur l’autorite de quelques hommes qui pretendent le connaitre, et venir de sa part pour l’annoncer a la terre. Un Dieu fait par les hommes a sans doute bosom des hommes pour se faire connaitre aux hommes.
Ne serait-ce donc que pour des pretres, des inspires, des metaphysiciens que serait reservee la conviction de l’existence d’un Dieu, que l’on dit neanmoins si necessaire a tout le genre humain? Mais trouvons-nous de l’harmonie entre les opinions theologiques des differens inspires, ou des penseurs repandus sur la terre? Ceux meme qui font profession d’adorer le meme Dieu, sent-ils d’accord sur son compte? Sont-ils contents des preuves que leurs collegues apportent de son existence? Souscrivent-ils unanimement aux idees qu’ils presentent sur sa nature, sur sa conduite, sur la facon d’entendre ses pretandus oracles? Est-il une centree sur la terre ou la science de Dieu se soit reellement parfectionnee? A-t-elle pris quelqne part la consistance et l’uniformite que nous voyons prendre aux connaissances humaines, aux arts les plus futiles, aux metiers les plus meprises? Ces mots d’esprit, d’immaterialite, de creation, de predestination, de grace; cette foule de distinctions subtiles dont la theologie s’est parteut remplie dans quelques pays, ces inventions si ingenieuses, imaginees par des penseurs qui se sont succedes depuis taut de siecles, n’ont fait, helas! qu’embrouiller les choses, et jamais la science la plus necassaire aux hommes n’a jusqu’ici pu acquerir la moindre fixite. Depuis des milliers d’annees ces reveurs oisifs se sont perpetuellement relayes pour mediter la Divinite, pour deviner ses voies cachees, pour inventer des hypotheses propres a developper cette enigme importante. Leur peu de succes n’a point decourage la vanite theologique; toujours on a parle de Dieu: on s’est egorge pour lui, et cet etre sublime demeure toujours le plus ignore et le plus discute.
Les hommes auraient ete trop heureux, si, se bornant aux objets visibles qui les interessent, ils eussent employe a perfectionner leurs sciences reelles, leurs lois, leur morale, leur education, la moitie des efforts qu’ils ont mis dans leurs recherches sur la Divinite. Ils auraiant ete bien plus sages encore, et plus fortunes, s’ils eussent pu consentir a laisser leurs guides desoeuvres se quereller entre eux, et sonder des profondeurs capables de les etourdir, sans se meler de leurs disputes insensees. Mais il est de l’essence de l’ignorance d’attacher de l’importance a ce qu’elle ne comprend pas. La vanite humaine fait que l’esprit se roidit contra des difficultes. Plus un objet se derobe a nos yeux, plus nous faisons d’efforts pour le saisir, parce que des-lors il aiguillonne notre orgueil, il excite notre curiosite, il nous parait interessant. En combattant pour son Dieu chacun ne combattit en effet que pour les interets de sa propra vanite, qui de toutes les passions produites par la mal-organisation de la societe est la plus prompte a s’alarmer, et la plus propre a produire de tres grandes folies.
Si ecartant pour un moment les idees facheuses que la theologie nous donne d’un Dieu capriciaux, dont les decrets partiaux et despotiques decident du sort des humains, nous ne voulons fixer nos yeux que sur la bonte pretendue, que tous les hommes, meme en tramblant devant ce Dieu, s’accordent a lui donner; si nous lui supposons le projet qu’on lui prete de n’avoir travaille que pour sa propre gloire, d’exiger les hommages des etres intelligens; de ne chercher dans ses oeuvres que le bien-etre du genre humain: comment concilier ces vues et ces dispositions avec l’ignorance vraiment invincible dans laquelle ce Dieu, si glorieux et si bon, laisse la plupart des hommes sur son compte? Si Dieu veut etre connu, cheri, remercie, que ne se montre-t-il sous des traits favorables a tous ces etres intelligens dont il veut etre aime et adore? Pourquoi ne point se manifester a toute la terre dune facon non equivoque, bien plus capable de nous convaincre que ces revelations particulieres qui semblent accuser la Divinite d’une partialite facheuse pour quelques-unes de ses creatures? La tout-puissant n’auroit-il donc pas des moyens plus convainquans de se montrer aux hommas que ces metamorphoses ridicules, cas incarnations pretendues, qui nous sont attestees par des ecrivains si peu d’accord entre eux dans les recits qu’ils en font? Au lieu de tant de miracles, inventes pour prouver la mission divine de tant de legislateurs reveres par les differens peuples du monde, le souverain des esprits ne pouvait-il pas convaincre tout d’un coup l’esprit humain des choses qu’il a voulu lui faire connaitre? Au lieu de suspendre un soleil dans la voute du firmament; au lieu de repandre sans ordre les etoiles et les constellations qui remplissent l’espace, n’eut-il pas ete plus conforme aux vues d’un Dieu si jaloux de sa gloire et si bien-intentionne pour l’homme d’ecrire, d’une facon non sujette a dispute, son nom, ses attributs, ses volontes permanentes en caracteres ineffacables, et lisibles egalement pour tous les habitants de la terre? Personne alors n’aurait pu douter de l’existence d’un Dieu, de ses volontes claires, de ses intentions visibles. Sous les yeux de ce Dieu si terrible, personne n’aurait eu l’audace de violer ses ordonnances; nul mortel n’eut ose se mettre dans le cas d’attirer sa colere: enfin nul homme n’eut eu le front d’en imposer en son nom, ou d’interpreter ses volontes suivant ses propres fantaisies.
En effet, quand meme on admettrait l’existence du Dieu theologique et la realite des attributs si discordans qu’on lui donne, l’on n’en peut rien conclure, pour autoriser la conduite ou les cultes qu’on prescrit de lui rendre. La theologie est vraiment “le tonneau des Danaides”. A force de qualites contradictoires et d’assartions hasardees, ella a, pour ainsi dire, tellement garrotte son Dieu qu’elle l’a mis dans l’impossibilite d’agir. S’il est infiniment bon, quelle raison aurions-nous de le craindre? S’il est infiniment sage, de quoi nous inquieter sur notre sort? S’il sait tout, pourquoi l’avertir de nos besoins, et le fatiguer de nos prieres? S’il est partout, pourquoi lui elever des temples? S’il est maitre de tout, pourquoi lui faire des sacrifices et des offrandes? S’il est juste, comment croire qu’il punisse des creatures qu’il a rempli de faiblesses? Si la grace fait tout en elles, quelle raison aurait-il de les recompenser? S’il est tout-puissant, comment l’offenser, comment lui resister? S’il est raisonnable, comment se mattrait-il en colere contre des aveugles, a qui il a laisse la liberte de deraisonner? S’il est immuable, de quel droit pretendrions-nous faire changer ses decrets? S’il est inconcevable, pourquoi nous en occuper? S’IL A PARLE, POURQUOI L’UNIVERS N’EST-IL PAS CONVAINCU? Si la connaissance d’un Dieu est la plus necessaire, pourquoi n’est-elle pas la plus evidente et a plus claire? —“Systeme de la Nature”, London, 1781.
The enlightened and benevolent Pliny thus publicly professes himself an atheist:— Quapropter effigiem Dei formamque quaerere imbecillitatis humanae reor. Quisquis est Deus (si modo est alius) et quacunque in parte, totus est sensus, totus est visus, totus auditus, totus animae, totus animi, totus sui . . . Imperfectae vero in homine naturae praecipua solatia ne deum quidem posse omnia. Namque nec sibi potest mortem consciscere, si velit, quad homini dedit optimum in tantis vitae poenis: nec mortales aeternitata donare, aut revocare defunctos; nec facere ut qui vixit non vixerit, qui honores gessit non gessarit, nullumque habere in praeteritum ius, praeterquam oblivionis, atque (ut facetis quoque argumentis societas haec cum deo copuletur) ut bis dena viginti non sint, et multa similiter efficere non posse. — Per quae declaratur haud dubie naturae potentiam id quoque esse quad Deum vocamus. — Plin. “Nat. Hist.” cap. de Deo.
The consistent Newtonian is necessarily an atheist. See Sir W. Drummond’s “Academical Questions”, chapter 3. — Sir W. seems to consider the atheism to which it leads as a sufficient presumption of the falsehood of the system of gravitation; but surely it is more consistent with the good faith of philosophy to admit a deduction from facts than an hypothesis incapable of proof, although it might militate with the obstinate preconceptions of the mob. Had this author, instead of inveighing against the guilt and absurdity of atheism, demonstrated its falsehood, his conduct would have been more suited to the modesty of the sceptic and the toleration of the philosopher.
Omnia enim per Dei potentiam facta sunt: imo quia naturae potentia nulla est nisi ipsa Dei potentia. Certum est nos eatenus Dei potentiam non intelligere, quatenus causas naturales ignoramus; adeoque stulte ad eandem Dei potentiam recurritur, quando rei alicuius causam naturalem, sive est, ipsam Dei potantiam ignoramus. — Spinosa, “Tract. Theologico-Pol.” chapter 1, page 14.
‘Ahasuerus the Jew crept forth from the dark cave of Mount Carmel. Near two thousand years have elapsed since he was first goaded by never-ending restlessness to rove the globe from pole to pole. When our Lord was wearied with the burthen of His ponderous cross, and wanted to rest before the door of Ahasuerus, the unfeeling wretch drove Him away with brutality. The Saviour of mankind staggered, sinking under the heavy load, but uttered no complaint. An angel of death appeared before Ahasuerus, and exclaimed indignantly, “Barbarian! thou hast denied rest to the Son of man: be it denied thee also, until He comes to judge the world.”
‘A black demon, let loose from hell upon Ahasuerus, goads him now from country to country; he is denied the consolation which death affords, and precluded from the rest of the peaceful grave.
‘Ahasuerus crept forth from the dark cave of Mount Carmel — he shook the dust from his beard — and taking up one of the skulls heaped there, hurled it down the eminence: it rebounded from the earth in shivered atoms. “This was my father!” roared Ahasuerus. Seven more skulls rolled down from rock to rock; while the infuriate Jew, following them with ghastly looks, exclaimed —“And these were my wives!” He still continued to hurl down skull after skull, roaring in dreadful accents —“And these, and these, and these were my children! They COULD DIE; but I! reprobate wretch! alas! I cannot die! Dreadful beyond conception is the judgement that hangs over me. Jerusalem fell — I crushed the sucking babe, and precipitated myself into the destructive flames. I cursed the Romans — but, alas! alas! the restless curse held me by the hair — and I could not die!
‘“Rome the giantess fell — I placed myself before the falling statue — she fell and did not crush me. Nations sprang up and disappeared before me; — but I remained and did not die. From cloud-encircled cliffs did I precipitate myself into the ocean; but the foaming billows cast me upon the shore, and the burning arrow of existence pierced my cold heart again. I leaped into Etna’s flaming abyss, and roared with the giants for ten long months, polluting with my groans the Mount’s sulphureous mouth — ah! ten long months. The volcano fermented, and in a fiery stream of lava cast me up. I lay torn by the torture-snakes of hell amid the glowing cinders, and yet continued to exist. — A forest was on fire: I darted on wings of fury and despair into the crackling wood. Fire dropped upon me from the trees, but the flames only singed my limbs; alas! it could not consume them. — I now mixed with the butchers of mankind, and plunged in the tempest of the raging battle. I roared defiance to the infuriate Gaul, defiance to the victorious German; but arrows and spears rebounded in shivers from my body. The Saracen’s flaming sword broke upon my skull: balls in vain hissed upon me: the lightnings of battle glared harmless around my loins: in vain did the elephant trample on me, in vain the iron hoof of the wrathful steed! The mine, big with destructive power, burst upon me, and hurled me high in the air — I fell on heaps of smoking limbs, but was only singed. The giant’s steel club rebounded from my body; the executioner’s hand could not strangle me, the tiger’s tooth could not pierce me, nor would the hungry lion in the circus devour me. I cohabited with poisonous snakes, and pinched the red crest of the dragon. — The serpent stung, but could not destroy me. The dragon tormented, but dared not to devour me. — I now provoked the fury of tyrants: I said to Nero, ‘Thou art a bloodhound!’ I said to Christiern, ‘Thou art a bloodhound!, I said to Muley Ismail, ‘Thou art a bloodhound!’— The tyrants invented cruel torments, but did not kill me. Ha! not to be able to die — not to be able to die — not to be permitted to rest after the toils of life — to be doomed to be imprisoned for ever in the clay-formed dungeon — to be for ever clogged with this worthless body, its lead of diseases and infirmities — to be condemned to [be]hold for millenniums that yawning monster Sameness, and Time, that hungry hyaena, ever bearing children, and ever devouring again her offspring! — Ha! not to be permitted to die! Awful Avenger in Heaven, hast Thou in Thine armoury of wrath a punishment more dreadful? then let it thunder upon me, command a hurricane to sweep me down to the foot of Carmel, that I there may lie extended; may pant, and writhe, and die.!”’
This fragment is the translation of part of some German work, whose title I have vainly endeavoured to discover. I picked it up, dirty and torn, some years ago, in Lincoln’s-Inn Fields.
7. 135, 136:—
I will beget a Son, and He shall bear
The sins of all the world.
A book is put into our hands when children, called the Bible, the purport of whose history is briefly this: That God made the earth in six days, and there planted a delightful garden, in which He placed the first pair of human beings. In the midst of the garden He planted a tree, whose fruit, although within their reach, they were forbidden to touch. That the Devil, in the shape of a snake, persuaded them to eat of this fruit; in consequence of which God condemned both them and their posterity yet unborn to satisfy His justice by their eternal misery. That, four thousand years after these events (the human race in the meanwhile having gone unredeemed to perdition), God engendered with the betrothed wife of a carpenter in Judea (whose virginity was nevertheless uninjured), and begat a son, whose name was Jesus Christ; and who was crucified and died, in order that no more men might be devoted to hell-fire, He bearing the burthen of His Father’s displeasure by proxy. The book states, in addition, that the soul of whoever disbelieves this sacrifice will be burned with everlasting fire.
During many ages of misery and darkness this story gained implicit belief; but at length men arose who suspected that it was a fable and imposture, and that Jesus Christ, so far from being a God, was only a man like themselves. But a numerous set of men, who derived and still derive immense emoluments from this opinion, in the shape of a popular belief, told the vulgar that if they did not believe in the Bible they would be damned to all eternity; and burned, imprisoned, and poisoned all the unbiassed and unconnected inquirers who occasionally arose. They still oppress them, so far as the people, now become more enlightened, will allow.
The belief in all that the Bible contains is called Christianity. A Roman governor of Judea, at the instance of a priest-led mob, crucified a man called Jesus eighteen centuries ago. He was a man of pure life, who desired to rescue his countrymen from the tyranny of their barbarous and degrading superstitions. The common fate of all who desire to benefit mankind awaited him. The rabble, at the instigation of the priests, demanded his death, although his very judge made public acknowledgement of his innocence. Jesus was sacrificed to the honour of that God with whom he was afterwards confounded. It is of importance, therefore, to distinguish between the pretended character of this being as the Son of God and the Saviour of the world, and his real character as a man, who, for a vain attempt to reform the world, paid the forfeit of his life to that overbearing tyranny which has since so long desolated the universe in his name. Whilst the one is a hypocritical Daemon, who announces Himself as the God of compassion and peace, even whilst He stretches forth His blood-red hand with the sword of discord to waste the earth, having confessedly devised this scheme of desolation from eternity; the other stands in the foremost list of those true heroes who have died in the glorious martyrdom of liberty, and have braved torture, contempt, and poverty in the cause of suffering humanity. (Since writing this note I have some reason to suspect that Jesus was an ambitious man, who aspired to the throne of Judea.
The vulgar, ever in extremes, became persuaded that the crucifixion of Jesus was a supernatural event. Testimonies of miracles, so frequent in unenlightened ages, were not wanting to prove that he was something divine. This belief, rolling through the lapse of ages, met with the reveries of Plato and the reasonings of Aristotle, and acquired force and extent, until the divinity of Jesus became a dogma, which to dispute was death, which to doubt was infamy.
CHRISTIANITY is now the established religion: he who attempts to impugn it must be contented to behold murderers and traitors take precedence of him in public opinion; though, if his genius be equal to his courage, and assisted by a peculiar coalition of circumstances, future ages may exalt him to a divinity, and persecute others in his name, as he was persecuted in the name of his predecessor in the homage of the world.
The same means that have supported every other popular belief have supported Christianity. War, imprisonment, assassination, and falsehood; deeds of unexampled and incomparable atrocity have made it what it is. The blood shed by the votaries of the God of mercy and peace, since the establishment of His religion, would probably suffice to drown all other sectaries now on the habitable globe. We derive from our ancestors a faith thus fostered and supported: we quarrel, persecute, and hate for its maintenance. Even under a government which, whilst it infringes the very right of thought and speech, boasts of permitting the liberty of the press, a man is pilloried and imprisoned because he is a deist, and no one raises his voice in the indignation of outraged humanity. But it is ever a proof that the falsehood of a proposition is felt by those who use coercion, not reasoning, to procure its admission; and a dispassionate observer would feel himself more powerfully interested in favour of a man who, depending on the truth of his opinions, simply stated his reasons for entertaining them, than in that of his aggressor who, daringly avowing his unwillingness or incapacity to answer them by argument, proceeded to repress the energies and break the spirit of their promulgator by that torture and imprisonment whose infliction he could command.
Analogy seems to favour the opinion that as, like other systems, Christianity has arisen and augmented, so like them it will decay and perish; that as violence, darkness, and deceit, not reasoning and persuasion, have procured its admission among mankind, so, when enthusiasm has subsided, and time, that infallible controverter of false opinions, has involved its pretended evidences in the darkness of antiquity, it will become obsolete; that Milton’s poem alone will give permanency to the remembrance of its absurdities; and that men will laugh as heartily at grace, faith, redemption, and original sin, as they now do at the metamorphoses of Jupiter, the miracles of Romish saints, the efficacy of witchcraft, and the appearance of departed spirits.
Had the Christian religion commenced and continued by the mere force of reasoning and persuasion, the preceding analogy would be inadmissible. We should never speculate on the future obsoleteness of a system perfectly conformable to nature and reason: it would endure so long as they endured; it would be a truth as indisputable as the light of the sun, the criminality of murder, and other facts, whose evidence, depending on our organization and relative situations, must remain acknowledged as satisfactory so long as man is man. It is an incontrovertible fact, the consideration of which ought to repress the hasty conclusions of credulity, or moderate its obstinacy in maintaining them, that, had the Jews not been a fanatical race of men, had even the resolution of Pontius Pilate been equal to his candour, the Christian religion never could have prevailed, it could not even have existed: on so feeble a thread hangs the most cherished opinion of a sixth of the human race! When will the vulgar learn humility? When will the pride of ignorance blush at having believed before it could comprehend?
Either the Christian religion is true, or it is false: if true, it comes from God, and its authenticity can admit of doubt and dispute no further than its omnipotent author is willing to allow. Either the power or the goodness of God is called in question, if He leaves those doctrines most essential to the well-being of man in doubt and dispute; the only ones which, since their promulgation, have been the subject of unceasing cavil, the cause of irreconcilable hatred. IF GOD HAS SPOKEN, WHY IS THE UNIVERSE NOT CONVINCED?
There is this passage in the Christian Scriptures: ‘Those who obey not God, and believe not the Gospel of his Son, shall be punished with everlasting destruction.’ This is the pivot upon which all religions turn:— they all assume that it is in our power to believe or not to believe; whereas the mind can only believe that which it thinks true. A human being can only be supposed accountable for those actions which are influenced by his will. But belief is utterly distinct from and unconnected with volition: it is the apprehension of the agreement or disagreement of the ideas that compose any preposition. Belief is a passion, or involuntary operation of the mind, and, like other passions, its intensity is precisely proportionate to the degrees of excitement. Volition is essential to merit or demerit. But the Christian religion attaches the highest possible degrees of merit and demerit to that which is worthy of neither, and which is totally unconnected with the peculiar faculty of the mind, whose presence is essential to their being.
Christianity was intended to reform the world: had an all-wise Being planned it, nothing is more improbable than that it should have failed: omniscience would infallibly have foreseen the inutility of a scheme which experience demonstrates, to this age, to have been utterly unsuccessful.
Christianity inculcates the necessity of supplicating the Deity. Prayer may be considered under two points of view; — as an endeavour to change the intentions of God, or as a formal testimony of our obedience. But the former case supposes that the caprices of a limited intelligence can occasionally instruct the Creator of the world how to regulate the universe; and the latter, a certain degree of servility analogous to the loyalty demanded by earthly tyrants. Obedience indeed is only the pitiful and cowardly egotism of him who thinks that he can do something better than reason.
Christianity, like all other religions, rests upon miracles, prophecies, and martyrdoms. No religion ever existed which had not its prophets, its attested miracles, and, above all, crowds of devotees who would bear patiently the most horrible tortures to prove its authenticity. It should appear that in no case can a discriminating mind subscribe to the genuineness of a miracle. A miracle is an infraction of nature’s law, by a supernatural cause; by a cause acting beyond that eternal circle within which all things are included. God breaks through the law of nature, that He may convince mankind of the truth of that revelation which, in spite of His precautions, has been, since its introduction, the subject of unceasing schism and cavil.
Miracles resolve themselves into the following question (See Hume’s Essay, volume 2 page 121.):— Whether it is more probable the laws of nature, hitherto so immutably harmonious, should have undergone violation, or that a man should have told a lie? Whether it is more probable that we are ignorant of the natural cause of an event, or that we know the supernatural one? That, in old times, when the powers of nature were less known than at present, a certain set of men were themselves deceived, or had some hidden motive for deceiving others; or that God begat a Son, who, in His legislation, measuring merit by belief, evidenced Himself to be totally ignorant of the powers of the human mind — of what is voluntary, and what is the contrary?
We have many instances of men telling lies; — none of an infraction of nature’s laws, those laws of whose government alone we have any knowledge or experience. The records of all nations afford innumerable instances of men deceiving others either from vanity or interest, or themselves being deceived by the limitedness of their views and their ignorance of natural causes: but where is the accredited case of God having come upon earth, to give the lie to His own creations? There would be something truly wonderful in the appearance of a ghost; but the assertion of a child that he saw one as he passed through the churchyard is universally admitted to be less miraculous.
But even supposing that a man should raise a dead body to life before our eyes, and on this fact rest his claim to being considered the son of God; — the Humane Society restores drowned persons, and because it makes no mystery of the method it employs, its members are not mistaken for the sons of God. All that we have a right to infer from our ignorance of the cause of any event is that we do not know it: had the Mexicans attended to this simple rule when they heard the cannon of the Spaniards, they would not have considered them as gods: the experiments of modern chemistry would have defied the wisest philosophers of ancient Greece and Rome to have accounted for them on natural principles. An author of strong common sense has observed that ‘a miracle is no miracle at second-hand’; he might have added that a miracle is no miracle in any case; for until we are acquainted with all natural causes, we have no reason to imagine others.
There remains to be considered another proof of Christianity — Prophecy. A book is written before a certain event, in which this event is foretold; how could the prophet have foreknown it without inspiration? how could he have been inspired without God? The greatest stress is laid on the prophecies of Moses and Hosea on the dispersion of the Jews, and that of Isaiah concerning the coming of the Messiah. The prophecy of Moses is a collection of every possible cursing and blessing; and it is so far from being marvellous that the one of dispersion should have been fulfilled, that it would have been more surprising if, out of all these, none should have taken effect. In Deuteronomy, chapter 28, verse 64, where Moses explicitly foretells the dispersion, he states that they shall there serve gods of wood and stone: ‘And the Lord shall scatter thee among all people, from the one end of the earth even to the other; AND THERE THOU SHALT SERVE OTHER GODS, WHICH NEITHER THOU NOR THY FATHERS HAVE KNOWN, EVEN GODS OF WOOD AND STONE.’ The Jews are at this day remarkably tenacious of their religion. Moses also declares that they shall be subjected to these curses for disobedience to his ritual: ‘And it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all the commandments and statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.’ Is this the real reason? The third, fourth, and fifth chapters of Hosea are a piece of immodest confession. The indelicate type might apply in a hundred senses to a hundred things. The fifty-third chapter of Isaiah is more explicit, yet it does not exceed in clearness the oracles of Delphos. The historical proof that Moses, Isaiah, and Hosea did write when they are said to have written is far from being clear and circumstantial.
But prophecy requires proof in its character as a miracle; we have no right to suppose that a man foreknew future events from God, until it is demonstrated that he neither could know them by his own exertions, nor that the writings which contain the prediction could possibly have been fabricated after the event pretended to be foretold. It is more probable that writings, pretending to divine inspiration, should have been fabricated after the fulfilment of their pretended prediction than that they should have really been divinely inspired, when we consider that the latter supposition makes God at once the creator of the human mind and ignorant of its primary powers, particularly as we have numberless instances of false religions, and forged prophecies of things long past, and no accredited case of God having conversed with men directly or indirectly. It is also possible that the description of an event might have foregone its occurrence; but this is far from being a legitimate proof of a divine revelation, as many men, not pretending to the character of a prophet, have nevertheless, in this sense, prophesied.
Lord Chesterfield was never yet taken for a prophet, even by a bishop, yet he uttered this remarkable prediction: ‘The despotic government of France is screwed up to the highest pitch; a revolution is fast approaching; that revolution, I am convinced, will be radical and sanguinary.’ This appeared in the letters of the prophet long before the accomplishment of this wonderful prediction. Now, have these particulars come to pass, or have they not? If they have, how could the Earl have foreknown them without inspiration? If we admit the truth of the Christian religion on testimony such as this, we must admit, on the same strength of evidence, that God has affixed the highest rewards to belief, and the eternal tortures of the never-dying worm to disbelief, both of which have been demonstrated to be involuntary.
The last proof of the Christian religion depends on the influence of the Holy Ghost. Theologians divide the influence of the Holy Ghost into its ordinary and extraordinary modes of operation. The latter is supposed to be that which inspired the Prophets and Apostles; and the former to be the grace of God, which summarily makes known the truth of His revelation to those whose mind is fitted for its reception by a submissive perusal of His word. Persons convinced in this manner can do anything but account for their conviction, describe the time at which it happened, or the manner in which it came upon them. It is supposed to enter the mind by other channels than those of the senses, and therefore professes to be superior to reason founded on their experience.
Admitting, however, the usefulness or possibility of a divine revelation, unless we demolish the foundations of all human knowledge, it is requisite that our reason should previously demonstrate its genuineness; for, before we extinguish the steady ray of reason and common sense, it is fit that we should discover whether we cannot do without their assistance, whether or no there be any other which may suffice to guide us through the labyrinth of life (See Locke’s “Essay on the Human Understanding”, book 4 chapter 19, on Enthusiasm.): for, if a man is to be inspired upon all occasions, if he is to be sure of a thing because he is sure, if the ordinary operations of the Spirit are not to be considered very extraordinary modes of demonstration, if enthusiasm is to usurp the place of proof, and madness that of sanity, all reasoning is superfluous. The Mahometan dies fighting for his prophet, the Indian immolates himself at the chariot-wheels of Brahma, the Hottentot worships an insect, the Negro a bunch of feathers, the Mexican sacrifices human victims! Their degree of conviction must certainly be very strong: it cannot arise from reasoning, it must from feelings, the reward of their prayers. If each of these should affirm, in opposition to the strongest possible arguments, that inspiration carried internal evidence, I fear their inspired brethren, the orthodox missionaries, would be so uncharitable as to pronounce them obstinate.
Miracles cannot be received as testimonies of a disputed fact, because all human testimony has ever been insufficient to establish the possibility of miracles. That which is incapable of proof itself is no proof of anything else. Prophecy has also been rejected by the test of reason. Those, then, who have been actually inspired are the only true believers in the Christian religion.
Mox numine viso
Virgineei tumuere sinus, innuptaque mater
Arcano stupuit compleri viscera partu,
Auctorem paritura suum. Mortalia corda
Artificem texere poli, latuitque sub uno
Pectore, qui totum late complectitur orbem.
— Claudian, “Carmen Paschale”.
Does not so monstrous and disgusting an absurdity carry its own infamy and refutation with itself?
Him, still from hope to hope the bliss pursuing
Which from the exhaustless lore of human weal
Draws on the virtuous mind, the thoughts that rise
In time-destroying infiniteness, gift
With self-enshrined eternity, etc.
Time is our consciousness of the succession of ideas in our mind. Vivid sensation, of either pain or pleasure, makes the time seem long, as the common phrase is, because it renders us more acutely conscious of our ideas. If a mind be conscious of an hundred ideas during one minute, by the clock, and of two hundred during another, the latter of these spaces would actually occupy so much greater extent in the mind as two exceed one in quantity. If, therefore, the human mind, by any future improvement of its sensibility, should become conscious of an infinite number of ideas in a minute, that minute would be eternity. I do not hence infer that the actual space between the birth and death of a man will ever be prolonged; but that his sensibility is perfectible, and that the number of ideas which his mind is capable of receiving is indefinite. One man is stretched on the rack during twelve hours; another sleeps soundly in his bed: the difference of time perceived by these two persons is immense; one hardly will believe that half an hour has elapsed, the other could credit that centuries had flown during his agony. Thus, the life of a man of virtue and talent, who should die in his thirtieth year, is, with regard to his own feelings, longer than that of a miserable priest-ridden slave, who dreams out a century of dulness. The one has perpetually cultivated his mental faculties, has rendered himself master of his thoughts, can abstract and generalize amid the lethargy of every-day business; — the other can slumber over the brightest moments of his being, and is unable to remember the happiest hour of his life. Perhaps the perishing ephemeron enjoys a longer life than the tortoise.
Dark flood of time!
Roll as it listeth thee — I measure not
By months or moments thy ambiguous course.
Another may stand by me on the brink
And watch the bubble whirled beyond his ken
That pauses at my feet. The sense of love,
The thirst for action, and the impassioned thought
Prolong my being: if I wake no more,
My life more actual living will contain
Than some gray veteran’s of the world’s cold school,
Whose listless hours unprofitably roll,
By one enthusiast feeling unredeemed. —
See Godwin’s “Pol. Jus.” volume 1, page 411; and Condorcet, “Esquisse d’un Tableau Historique des Progres de l’Esprit Humain”, epoque 9.
8. 211, 212:—
No longer now
He slays the lamb that looks him in the face.
I hold that the depravity of the physical and moral nature of man originated in his unnatural habits of life. The origin of man, like that of the universe of which he is a part, is enveloped in impenetrable mystery. His generations either had a beginning, or they had not. The weight of evidence in favour of each of these suppositions seems tolerably equal; and it is perfectly unimportant to the present argument which is assumed. The language spoken, however, by the mythology of nearly all religions seems to prove that at some distant period man forsook the path of nature, and sacrificed the purity and happiness of his being to unnatural appetites. The date of this event seems to have also been that of some great change in the climates of the earth, with which it has an obvious correspondence. The allegory of Adam and Eve eating of the tree of evil, and entailing upon their posterity the wrath of God and the loss of everlasting life, admits of no other explanation than the disease and crime that have flowed from unnatural diet. Milton was so well aware of this that he makes Raphael thus exhibit to Adam the consequence of his disobedience:—
Immediately a place
Before his eyes appeared, sad, noisome, dark;
A lazar-house it seemed; wherein were laid
Numbers of all diseased — all maladies
Of ghastly spasm, or racking torture, qualms
Of heart-sick agony, all feverous kinds,
Convulsions, epilepsies, fierce catarrhs,
Intestine stone and ulcer, colic pangs,
Demoniac frenzy, moping melancholy,
And moon-struck madness, pining atrophy,
Marasmus, and wide-wasting pestilence,
Dropsies and asthmas, and joint-racking rheums.
And how many thousands more might not be added to this frightful catalogue!
The story of Prometheus is one likewise which, although universally admitted to be allegorical, has never been satisfactorily explained. Prometheus stole fire from heaven, and was chained for this crime to Mount Caucasus, where a vulture continually devoured his liver, that grew to meet its hunger. Hesiod says that, before the time of Prometheus, mankind were exempt from suffering; that they enjoyed a vigorous youth, and that death, when at length it came, approached like sleep, and gently closed their eyes. Again, so general was this opinion that Horace, a poet of the Augustan age, writes:—
Audax omnia perpeti,
Gens humana ruit per vetitum nefas;
Audax Iapeti genus
Ignem fraude mala gentibus intulit:
Post ignem aetheria domo
Subductum, macies et nova febrium
Terris incubuit cohors,
Semotique prius tarda necessitas
Lethi corripuit gradum.
How plain a language is spoken by all this! Prometheus (who represents the human race) effected some great change in the condition of his nature, and applied fire to culinary purposes; thus inventing an expedient for screening from his disgust the horrors of the shambles. From this moment his vitals were devoured by the vulture of disease. It consumed his being in every shape of its loathsome and infinite variety, inducing the soul-quelling sinkings of premature and violent death. All vice rose from the ruin of healthful innocence. Tyranny, superstition, commerce, and inequality were then first known, when reason vainly attempted to guide the wanderings of exacerbated passion. I conclude this part of the subject with an extract from Mr. Newton’s “Defence of Vegetable Regimen”, from whom I have borrowed this interpretation of the fable of Prometheus.
‘Making allowance for such transposition of the events of the allegory as time might produce after the important truths were forgotten, which this portion of the ancient mythology was intended to transmit, the drift of the fable seems to be this:— Man at his creation was endowed with the gift of perpetual youth; that is, he was not formed to be a sickly suffering creature as we now see him, but to enjoy health, and to sink by slow degrees into the bosom of his parent earth without disease or pain. Prometheus first taught the use of animal food (primus bovem occidit Prometheus (Plin. “Nat. Hist”. lib. 7 sect. 57.)) and of fire, with which to render it more digestible and pleasing to the taste. Jupiter, and the rest of the gods, foreseeing the consequences of these inventions, were amused or irritated at the short-sighted devices of the newly-formed creature, and left him to experience the sad effects of them. Thirst, the necessary concomitant of a flesh diet’ (perhaps of all diet vitiated by culinary preparation), ‘ensued; water was resorted to, and man forfeited the inestimable gift of health which he had received from heaven: he became diseased, the partaker of a precarious existence, and no longer descended slowly to his grave. (“Return to Nature”. Cadell, 1811.)
But just disease to luxury succeeds,
And every death its own avenger breeds;
The fury passions from that blood began,
And turned on man a fiercer savage — man.
Man, and the animals whom he has infected with his society, or depraved by his dominion, are alone diseased. The wild hog, the mouflon, the bison, and the wolf; are perfectly exempt from malady, and invariably die either from external violence or natural old age. But the domestic hog, the sheep, the cow, and the dog, are subject to an incredible variety of distempers; and, like the corruptors of their nature, have physicians who thrive upon their miseries. The supereminence of man is like Satan’s, a supereminence of pain; and the majority of his species, doomed to penury, disease, and crime, have reason to curse the untoward event that, by enabling him to communicate his sensations, raised him above the level of his fellow-animals. But the steps that have been taken are irrevocable. The whole of human science is comprised in one question:— How can the advantages of intellect and civilization be reconciled with the liberty and pure pleasures of natural life? How can we take the benefits and reject the evils of the system, which is now interwoven with all the fibres of our being? — I believe that abstinence from animal food and spirituous liquors would in a great measure capacitate us for the solution of this important question.
It is true that mental and bodily derangement is attributable in part to other deviations from rectitude and nature than those which concern diet. The mistakes cherished by society respecting the connection of the sexes, whence the misery and diseases of unsatisfied celibacy, unenjoying prostitution, and the premature arrival of puberty, necessarily spring; the putrid atmosphere of crowded cities; the exhalations of chemical processes; the muffling of our bodies in superfluous apparel; the absurd treatment of infants:— all these and innumerable other causes contribute their mite to the mass of human evil.
Comparative anatomy teaches us that man resembles frugivorous animals in everything, and carnivorous in nothing; he has neither claws wherewith to seize his prey, nor distinct and pointed teeth to tear the living fibre. A Mandarin of the first class, with nails two inches long, would probably find them alone inefficient to hold even a hare. After every subterfuge of gluttony, the bull must be degraded into the ox, and the ram into the wether, by an unnatural and inhuman operation, that the flaccid fibre may offer a fainter resistance to rebellious nature. It is only by softening and disguising dead flesh by culinary preparation that it is rendered susceptible of mastication or digestion; and that the sight of its bloody juices and raw horror does not excite intolerable loathing and disgust. Let the advocate of animal food force himself to a decisive experiment on its fitness, and, as Plutarch recommends, tear a living lamb with his teeth, and plunging his head into its vitals slake his thirst with the steaming blood; when fresh from the deed of horror, let him revert to the irresistible instincts of nature that would rise in judgement against it, and say, ‘Nature formed me for such work as this.’ Then, and then only, would he be consistent.
Man resembles no carnivorous animal. There is no exception, unless man be one, to the rule of herbivorous animals having cellulated colons.
The orang-outang perfectly resembles man both in the order and number of his teeth. The orang-outang is the most anthropomorphous of the ape tribe, all of which are strictly frugivorous. There is no other species of animals, which live on different food, in which this analogy exists. (Cuvier, “Lecons d’Anat. Comp”. tom. 3, pages 169, 373, 448, 465, 480. Rees’s “Cyclopaedia”, article Man.) In many frugivorous animals, the canine teeth are more pointed and distinct than those of man. The resemblance also of the human stomach to that of the orang-outang is greater than to that of any other animal.
The intestines are also identical with those of herbivorous animals, which present a larger surface for absorption and have ample and cellulated colons. The caecum also, though short, is larger than that of carnivorous animals; and even here the orang-outang retains its accustomed similarity.
The structure of the human frame, then, is that of one fitted to a pure vegetable diet, in every essential particular. It is true that the reluctance to abstain from animal food, in those who have been long accustomed to its stimulus, is so great in some persons of weak minds as to be scarcely overcome; but this is far from bringing any argument in its favour. A lamb, which was fed for some time on flesh by a ship’s crew, refused its natural diet at the end of the voyage. There are numerous instances of horses, sheep, oxen, and even wood-pigeons, having been taught to live upon flesh, until they have loathed their natural aliment. Young children evidently prefer pastry, oranges, apples, and other fruit, to the flesh of animals; until, by the gradual depravation of the digestive organs, the free use of vegetables has for a time produced serious inconveniences; FOR A TIME, I say, since there never was an instance wherein a change from spirituous liquors and animal food to vegetables and pure water has failed ultimately to invigorate the body, by rendering its juices bland and consentaneous, and to restore to the mind that cheerfulness and elasticity which not one in fifty possesses on the present system. A love of strong liquors is also with difficulty taught to infants. Almost every one remembers the wry faces which the first glass of port produced. Unsophisticated instinct is invariably unerring; but to decide on the fitness of animal food from the perverted appetites which its constrained adoption produces; is to make the criminal a judge in his own cause: it is even worse, it is appealing to the infatuated drunkard in a question of the salubrity of brandy.
What is the cause of morbid action in the animal system? Not the air we breathe, for our fellow-denizens of nature breathe the same uninjured; not the water we drink (if remote from the pollutions of man and his inventions (The necessity of resorting to some means of purifying water, and the disease which arises from its adulteration in civilized countries, is sufficiently apparent. See Dr. Lambe’s “Reports on Cancer”. I do not assert that the use of water is in itself unnatural, but that the unperverted palate would swallow no liquid capable of occasioning disease.)), for the animals drink it too; not the earth we tread upon; not the unobscured sight of glorious nature, in the wood, the field, or the expanse of sky and ocean; nothing that we are or do in common with the undiseased inhabitants of the forest. Something, then, wherein we differ from them: our habit of altering our food by fire, so that our appetite is no longer a just criterion for the fitness of its gratification. Except in children, there remain no traces of that instinct which determines, in all other animals, what aliment is natural or otherwise; and so perfectly obliterated are they in the reasoning adults of our species, that it has become necessary to urge considerations drawn from comparative anatomy to prove that we are naturally frugivorous.
Crime is madness. Madness is disease. Whenever the cause of disease shall be discovered, the root, from which all vice and misery have so long overshadowed the globe, will lie bare to the axe. All the exertions of man, from that moment, may be considered as tending to the clear profit of his species. No sane mind in a sane body resolves upon a real crime. It is a man of violent passions, bloodshot eyes, and swollen veins, that alone can grasp the knife of murder. The system of a simple diet promises no Utopian advantages. It is no mere reform of legislation, whilst the furious passions and evil propensities of the human heart, in which it had its origin, are still unassuaged. It strikes at the root of all evil, and is an experiment which may be tried with success, not alone by nations, but by small societies, families, and even individuals. In no cases has a return to vegetable diet produced the slightest injury; in most it has been attended with changes undeniably beneficial. Should ever a physician be born with the genius of Locke, I am persuaded that he might trace all bodily and mental derangements to our unnatural habits, as clearly as that philosopher has traced all knowledge to sensation. What prolific sources of disease are not those mineral and vegetable poisons that have been introduced for its extirpation! How many thousands have become murderers and robbers, bigots and domestic tyrants, dissolute and abandoned adventurers, from the use of fermented liquors; who, had they slaked their thirst only with pure water, would have lived but to diffuse the happiness of their own unperverted feelings! How many groundless opinions and absurd institutions have not received a general sanction from the sottishness and intemperance of individuals! Who will assert that, had the populace of Paris satisfied their hunger at the ever-furnished table of vegetable nature, they would have lent their brutal suffrage to the proscription-list of Robespierre? Could a set of men, whose passions were not perverted by unnatural stimuli, look with coolness on an auto da fe? Is it to be believed that a being of gentle feelings, rising from his meal of roots, would take delight in sports of blood? Was Nero a man of temperate life? could you read calm health in his cheek, flushed with ungovernable propensities of hatred for the human race? Did Muley Ismael’s pulse beat evenly, was his skin transparent, did his eyes beam with healthfulness, and its invariable concomitants, cheerfulness and benignity? Though history has decided none of these questions, a child could not hesitate to answer in the negative. Surely the bile-suffused cheek of Buonaparte, his wrinkled brow, and yellow eye, the ceaseless inquietude of his nervous system, speak no less plainly the character of his unresting ambition than his murders and his victories. It is impossible, had Buonaparte descended from a race of vegetable feeders, that he could have had either the inclination or the power to ascend the throne of the Bourbons. The desire of tyranny could scarcely be excited in the individual, the power to tyrannize would certainly not be delegated by a society neither frenzied by inebriation nor rendered impotent and irrational by disease. Pregnant indeed with inexhaustible calamity is the renunciation of instinct, as it concerns our physical nature; arithmetic cannot enumerate, nor reason perhaps suspect, the multitudinous sources of disease in civilized life. Even common water, that apparently innoxious pabulum, when corrupted by the filth of populous cities, is a deadly and insidious destroyer. (Lambe’s “Reports on Cancer”.) Who can wonder that all the inducements held out by God Himself in the Bible to virtue should have been vainer than a nurse’s tale; and that those dogmas, by which He has there excited and justified the most ferocious propensities, should have alone been deemed essential; whilst Christians are in the daily practice of all those habits which have infected with disease and crime, not only the reprobate sons, but those favoured children of the common Father’s love? Omnipotence itself could not save them from the consequences of this original and universal sin.
There is no disease, bodily or mental, which adoption of vegetable diet and pure water has not infallibly mitigated, wherever the experiment has been fairly tried. Debility is gradually converted into strength; disease into healthfulness; madness, in all its hideous variety, from the ravings of the fettered maniac to the unaccountable irrationalities of ill-temper, that make a hell of domestic life, into a calm and considerate evenness of temper, that alone might offer a certain pledge of the future moral reformation of society. On a natural system of diet, old age would be our last and our only malady; the term of our existence would be protracted; we should enjoy life, and no longer preclude others from the enjoyment of it; all sensational delights would be infinitely more exquisite and perfect; the very sense of being would then be a continued pleasure, such as we now feel it in some few and favoured moments of our youth. By all that is sacred in our hopes for the human race, I conjure those who love happiness and truth to give a fair trial to the vegetable system. Reasoning is surely superfluous on a subject whose merits an experience of six months would set for ever at rest. But it is only among the enlightened and benevolent that so great a sacrifice of appetite and prejudice can be expected, even though its ultimate excellence should not admit of dispute. It is found easier, by the short-sighted victims of disease, to palliate their torments by medicine than to prevent them by regimen. The vulgar of all ranks are invariably sensual and indocile; yet I cannot but feel myself persuaded that when the benefits of vegetable diet are mathematically proved, when it is as clear that those who live naturally are exempt from premature death as that nine is not one, the most sottish of mankind will feel a preference towards a long and tranquil, contrasted with a short and painful, life. On the average, out of sixty persons four die in three years. Hopes are entertained that, in April, 1814, a statement will be given that sixty persons, all having lived more than three years on vegetables and pure water, are then IN PERFECT HEALTH. More than two years have now elapsed; NOT ONE OF THEM HAS DIED; no such example will be found in any sixty persons taken at random. Seventeen persons of all ages (the families of Dr. Lambe and Mr. Newton) have lived for seven years on this diet without a death, and almost without the slightest illness. Surely, when we consider that some of those were infants, and one a martyr to asthma now nearly subdued, we may challenge any seventeen persons taken at random in this city to exhibit a parallel case. Those who may have been excited to question the rectitude of established habits of diet by these loose remarks, should consult Mr. Newton’s luminous and eloquent essay. (“Return to Nature, or Defence of Vegetable Regimen”. Cadell, 1811.)
When these proofs come fairly before the world, and are clearly seen by all who understand arithmetic, it is scarcely possible that abstinence from aliments demonstrably pernicious should not become universal. In proportion to the number of proselytes, so will be the weight of evidence; and when a thousand persons can be produced, living on vegetables and distilled water, who have to dread no disease but old age, the world will be compelled to regard animal flesh and fermented liquors as slow but certain poisons. The change which would be produced by simpler habits on political economy is sufficiently remarkable. The monopolizing eater of animal flesh would no longer destroy his constitution by devouring an acre at a meal, and many loaves of bread would cease to contribute to gout, madness and apoplexy, in the shape of a pint of porter, or a dram of gin, when appeasing the long-protracted famine of the hardworking peasant’s hungry babes. The quantity of nutritious vegetable matter, consumed in fattening the carcase of an ox, would afford ten times the sustenance, undepraving indeed, and incapable of generating disease, if gathered immediately from the bosom of the earth. The most fertile districts of the habitable globe are now actually cultivated by men for animals, at a delay and waste of aliment absolutely incapable of calculation. It is only the wealthy that can, to any great degree, even now, indulge the unnatural craving for dead flesh, and they pay for the greater licence of the privilege by subjection to supernumerary diseases. Again, the spirit of the nation that should take the lead in this great reform would insensibly become agricultural; commerce, with all its vice, selfishness, and corruption, would gradually decline; more natural habits would produce gentler manners, and the excessive complication of political relations would be so far simplified that every individual might feel and understand why he loved his country, and took a personal interest in its welfare. How would England, for example, depend on the caprices of foreign rulers if she contained within herself all the necessaries, and despised whatever they possessed of the luxuries, of life? How could they starve her into compliance with their views? Of what consequence would it be that they refused to take her woollen manufactures, when large and fertile tracts of the island ceased to be allotted to the waste of pasturage? On a natural system of diet we should require no spices from India; no wines from Portugal, Spain, France, or Madeira; none of those multitudinous articles of luxury, for which every corner of the globe is rifled, and which are the causes of so much individual rivalship, such calamitous and sanguinary national disputes. In the history of modern times, the avarice of commercial monopoly, no less than the ambition of weak and wicked chiefs, seems to have fomented the universal discord, to have added stubbornness to the mistakes of cabinets, and indocility to the infatuation of the people. Let it ever be remembered that it is the direct influence of commerce to make the interval between the richest and the poorest man wider and more unconquerable. Let it be remembered that it is a foe to everything of real worth and excellence in the human character. The odious and disgusting aristocracy of wealth is built upon the ruins of all that is good in chivalry or republicanism; and luxury is the forerunner of a barbarism scarce capable of cure. Is it impossible to realize a state of society, where all the energies of man shall be directed to the production of his solid happiness? Certainly, if this advantage (the object of all political speculation) be in any degree attainable, it is attainable only by a community which holds out no factitious incentives to the avarice and ambition of the few, and which is internally organized for the liberty, security, and comfort of the many. None must be entrusted with power (and money is the completest species of power) who do not stand pledged to use it exclusively for the general benefit. But the use of animal flesh and fermented liquors directly militates with this equality of the rights of man. The peasant cannot gratify these fashionable cravings without leaving his family to starve. Without disease and war, those sweeping curtailers of population, pasturage would include a waste too great to be afforded. The labour requisite to support a family is far lighter’ than is usually supposed. (It has come under the author’s experience that some of the workmen on an embankment in North Wales, who, in consequence of the inability of the proprietor to pay them, seldom received their wages, have supported large families by cultivating small spots of sterile ground by moonlight. In the notes to Pratt’s poem, “Bread, or the Poor”, is an account of an industrious labourer who, by working in a small garden, before and after his day’s task, attained to an enviable state of independence.) The peasantry work, not only for themselves, but for the aristocracy, the army, and the manufacturers.
The advantage of a reform in diet is obviously greater than that of any other. It strikes at the root of the evil. To remedy the abuses of legislation, before we annihilate the propensities by which they are produced, is to suppose that by taking away the effect the cause will cease to operate. But the efficacy of this system depends entirely on the proselytism of individuals, and grounds its merits, as a benefit to the community, upon the total change of the dietetic habits in its members. It proceeds securely from a number of particular cases to one that is universal, and has this advantage over the contrary mode, that one error does not invalidate all that has gone before.
Let not too much, however, be expected from this system. The healthiest among us is not exempt from hereditary disease. The most symmetrical, athletic, and longlived is a being inexpressibly inferior to what he would have been, had not the unnatural habits of his ancestors accumulated for him a certain portion of malady and deformity. In the most perfect specimen of civilized man, something is still found wanting by the physiological critic. Can a return to nature, then, instantaneously eradicate predispositions that have been slowly taking root in the silence of innumerable ages? — Indubitably not. All that I contend for is, that from the moment of the relinquishing all unnatural habits no new disease is generated; and that the predisposition to hereditary maladies gradually perishes, for want of its accustomed supply. In cases of consumption, cancer, gout, asthma, and scrofula, such is the invariable tendency of a diet of vegetables and pure water.
Those who may be induced by these remarks to give the vegetable system a fair trial, should, in the first place, date the commencement of their practice from the moment of their conviction. All depends upon breaking through a pernicious habit resolutely and at once. Dr. Trotter asserts that no drunkard was ever reformed by gradually relinquishing his dram. (See Trotter on the Nervous Temperament.) Animal flesh, in its effects on the human stomach, is analogous to a dram. It is similar in the kind, though differing in the degree, of its operation. The proselyte to a pure diet must be warned to expect a temporary diminution of muscular strength. The subtraction of a powerful stimulus will suffice to account for this event. But it is only temporary, and is succeeded by an equable capability for exertion, far surpassing his former various and fluctuating strength. Above all, he will acquire an easiness of breathing, by which such exertion is performed, with a remarkable exemption from that painful and difficult panting now felt by almost every one after hastily climbing an ordinary mountain. He will be equally capable of bodily exertion, or mental application, after as before his simple meal. He will feel none of the narcotic effects of ordinary diet. Irritability, the direct consequence of exhausting stimuli, would yield to the power of natural and tranquil impulses. He will no longer pine under the lethargy of ennui, that unconquerable weariness of life, more to be dreaded than death itself. He will escape the epidemic madness, which broods over its own injurious notions of the Deity, and ‘realizes the hell that priests and beldams feign.’ Every man forms, as it were, his god from his own character; to the divinity of one of simple habits no offering would be more acceptable than the happiness of his creatures. He would be incapable of hating or persecuting others for the love of God. He will find, moreover, a system of simple diet to be a system of perfect epicurism. He will no longer be incessantly occupied in blunting and destroying those organs from which he expects his gratification. The pleasures of taste to be derived from a dinner of potatoes, beans, peas, turnips, lettuces, with a dessert of apples, gooseberries, strawberries, currants, raspberries, and in winter, oranges, apples and pears, is far greater than is supposed. These who wait until they can eat this plain fare with the sauce of appetite will scarcely join with the hypocritical sensualist at a lord-mayor’s feast, who declaims against the pleasures of the table. Solomon kept a thousand concubines, and owned in despair that all was vanity. The man whose happiness is constituted by the society of one amiable woman would find some difficulty in sympathizing with the disappointment of this venerable debauchee.
I address myself not only to the young enthusiast, the ardent devotee of truth and virtue, the pure and passionate moralist, yet unvitiated by the contagion of the world. He will embrace a pure system, from its abstract truth, its beauty, its simplicity, and its promise of wide-extended benefit; unless custom has turned poison into food, he will hate the brutal pleasures of the chase by instinct; it will be a contemplation full of horror, and disappointment to his mind, that beings capable of the gentlest and most admirable sympathies should take delight in the death-pangs and last convulsions of dying animals. The elderly man, whose youth has been poisoned by intemperance, or who has lived with apparent moderation, and is afflicted with a wide variety of painful maladies, would find his account in a beneficial change produced without the risk of poisonous medicines. The mother, to whom the perpetual restlessness of disease and unaccountable deaths incident to her children are the causes of incurable unhappiness, would on this diet experience the satisfaction of beholding their perpetual healths and natural playfulness. (See Mr. Newton’s book. His children are the most beautiful and healthy creatures it is possible to conceive; the girls are perfect models for a sculptor; their dispositions are also the most gentle and conciliating; the judicious treatment, which they experience in other points, may be a correlative cause of this. In the first five years of their life, of 18,000 children that are born, 7,500 die of various diseases; and how many more of those that survive are not rendered miserable by maladies not immediately mortal? The quality and quantity of a woman’s milk are materially injured by the use of dead flesh. In an island near Iceland, where no vegetables are to be got, the children invariably die of tetanus before they are three weeks old, and the population is supplied from the mainland. — Sir G. Mackenzie’s “History of Iceland”. See also “Emile”, chapter 1, pages 53, 54, 56.) The most valuable lives are daily destroyed by diseases that it is dangerous to palliate and impossible to cure by medicine. How much longer will man continue to pimp for the gluttony of Death, his most insidious, implacable, and eternal foe?
Αλλα δρακοντασ αγριουσ καλειτε και παρδαλεισ και λεοντασ, αυτοι δε μιαιφονειτε εισ ομοτετα καταλιποντεσ εκεινοισ ουδεν εκεινοισ μεν γαρ ο φονοσ τροφε, υμιν δε οψον εστιν . . . “Οτι γαρ ουκ εστιν ανθροπο κατα φυσιν το σαρκοφαγειν, προτον μεν απο τον σοματον δελουται τεσ κατασκευεσ. Ουδενι γαρ εοικε το ανθροπου σομα τον επι σαρκοφαγια γεγονοτον, ου γρυποτεσ χειλουσ, ουκ οζυτεσ ονυχοσ, ου τραξυτεσ οδοντοσ προσεστιν, ου κοιλιασ ευτονια και πνευματοσ θερμοτεσ, τρεψαι και κατεργασασθαι δυνατε το βαρυ και κρεοδεσ αλλ αυτοθεν ε φυσισ τε λειοτετι τον οδοντον και τε σμικροτετι του στοματοσ και τε μαλακοτετι τεσ γλοσσεσ και τε προσ πεψιν αμβλυτετι του πνευματοσ, εξομνυται τεν σαρκοφαγιαν. Ει δε λεγεισ πεφυκεναι σεαυτον επι τοιαυτεν εδοδεν, ο βουλει φαγειν προτον αυτοσ αποκτεινον, αλλ αυτοσ δια σεαυτον, με χεσαμενοσ κοπιδι μεδε τυμπανο τινι μεδε πελεκει αλλα, οσ λυκοι και αρκτοι και λεοντεσ αυτοι οσα εσθιουσι φονευουσιν, ανελε δεγματι βουν ε στοματι συν, ε απνα ε λαγοον διαρρεξον και φαγε προσπεσον ετι ζοντοσ, οσ εκεινα . . . Εμεισ δ’ ουτοσ εν το μιαιφονο τρυφομεν, οστ οχον το κρεασ προσαγορευομεν, ειτ οχον προσ αυτο το κρεασ δεομεθα, αναμιγνυντεσ ελαιον οινον μελι γαρον οξοσ εδυσμασι Συριακοισ Αραβικοισ, οστερ οντοσ νεκρον ενταφιαζοντεσ. Και γαρ ουτοσ αυτον διαλυθεντον και μελαχθεντον και τροπον τινα προσαπεντον εργον εστι τεν πεχιν κρατεσαι, και διακρατεφεισεσ δε δεινασ βαρυτετασ εμποιει και νοσοδεισ απεχιασ . . . Ουτο το προτον αγπριον τι ζοον εβροθε και κακουργον, ειτ ορνισ τισ ε ιχθυσ ειλκυστο και γευσαμενον ουτο και προμελετεσαν εν εκεινοισ το θονικον επι βουν εργατεν ελθε και το κοσμιον προβατον και τον οικουρον αλεκτρυονα και κατα μικρον ουτο τεν απλεστιαν στομοσαντεσ επι σφαγασ ανθροπον και πολεμουσ και φονουσ προελθον. —Πλουτ. περι τεσ Σαρκοφαγιασ.
Alla drakontas agrious kaleite kai pardaleis kai leontas, autoi de miaiphoneite eis omoteta katalipontes ekeinois ouden ekeinois men gar o phonos trophe, umin de opson estin . . . “Oti gar ouk estin anthropo kata phusin to sarkophagein, proton men apo ton somaton deloutai tes kataskeues. Oudeni gar eoike to anthropou soma ton epi sarkophagia gegonoton, ou grupotes cheilous, ouk ozutes onuchos, ou traxutes odontos prosestin, ou koilias eutonia kai pneumatos thermotes, trepsai kai katergasasthai dunate to baru kai kreodes all autothen e phusis te leioteti ton odonton kai te smikroteti tou stomatos kai te malakoteti tes glosses kai te pros pepsin ambluteti tou pneumatos, exomnutai ten sarkophagian. Ei de legeis pephukenai seauton epi toiauten edoden, o boulei phagein proton autos apokteinon, all autos dia seauton, me chesamenos kopidi mede tumpano tini mede pelekei alla, os lukoi kai arktoi kai leontes autoi osa esthiousi phoneuousin, anele degmati boun e stomati sun, e apna e lagoon diarrexon kai phage prospeson eti zontos, os ekeina . . . Emeis d’ outos en to miaiphono truphomen, ost ochon to kreas prosagoreuomen, eit ochon pros auto to kreas deometha, anamignuntes elaion oinon meli garon oxos edusmasi Suriakois Arabikois, oster ontos nekron entaphiazontes. Kai gar outos auton dialuthenton kai melachthenton kai tropon tina prosapenton ergon esti ten pechin kratesai, kai diakratepheises de deinas barutetas empoiei kai nosodeis apechias . . . Outo to proton agprion ti zoon ebrothe kai kakourgon, eit ornis tis e ichthus eilkusto kai geusamenon outo kai promeletesan en ekeinois to thonikon epi boun ergaten elthe kai to kosmion probaton kai ton oikouron alektruona kai kata mikron outo ten aplestian stomosantes epi sphagas anthropon kai polemous kai phonous proelthon. — Plout. peri tes Sarkophagias.
Shelley was eighteen when he wrote “Queen Mab”; he never published it. When it was written, he had come to the decision that he was too young to be a ‘judge of controversies’; and he was desirous of acquiring ‘that sobriety of spirit which is the characteristic of true heroism.’ But he never doubted the truth or utility of his opinions; and, in printing and privately distributing “Queen Mab”, he believed that he should further their dissemination, without occasioning the mischief either to others or himself that might arise from publication. It is doubtful whether he would himself have admitted it into a collection of his works. His severe classical taste, refined by the constant study of the Greek poets, might have discovered defects that escape the ordinary reader; and the change his opinions underwent in many points would have prevented him from putting forth the speculations of his boyish days. But the poem is too beautiful in itself, and far too remarkable as the production of a boy of eighteen, to allow of its being passed over: besides that, having been frequently reprinted, the omission would be vain. In the former edition certain portions were left out, as shocking the general reader from the violence of their attack on religion. I myself had a painful feeling that such erasures might be looked upon as a mark of disrespect towards the author, and am glad to have the opportunity of restoring them. The notes also are reprinted entire — not because they are models of reasoning or lessons of truth, but because Shelley wrote them, and that all that a man at once so distinguished and so excellent ever did deserves to be preserved. The alterations his opinions underwent ought to be recorded, for they form his history.
A series of articles was published in the “New Monthly Magazine” during the autumn of the year 1832, written by a man of great talent, a fellow-collegian and warm friend of Shelley: they describe admirably the state of his mind during his collegiate life. Inspired with ardour for the acquisition of knowledge, endowed with the keenest sensibility and with the fortitude of a martyr, Shelley came among his fellow-creatures, congregated for the purposes of education, like a spirit from another sphere; too delicately organized for the rough treatment man uses towards man, especially in the season of youth, and too resolute in carrying out his own sense of good and justice, not to become a victim. To a devoted attachment to those he loved he added a determined resistance to oppression. Refusing to fag at Eton, he was treated with revolting cruelty by masters and boys: this roused instead of taming his spirit, and he rejected the duty of obedience when it was enforced by menaces and punishment. To aversion to the society of his fellow-creatures, such as he found them when collected together in societies, where one egged on the other to acts of tyranny, was joined the deepest sympathy and compassion; while the attachment he felt for individuals, and the admiration with which he regarded their powers and their virtues, led him to entertain a high opinion of the perfectibility of human nature; and he believed that all could reach the highest grade of moral improvement, did not the customs and prejudices of society foster evil passions and excuse evil actions.
The oppression which, trembling at every nerve yet resolute to heroism, it was his ill-fortune to encounter at school and at college, led him to dissent in all things from those whose arguments were blows, whose faith appeared to engender blame and hatred. ‘During my existence,’ he wrote to a friend in 1812, ‘I have incessantly speculated, thought, and read.’ His readings were not always well chosen; among them were the works of the French philosophers: as far as metaphysical argument went, he temporarily became a convert. At the same time, it was the cardinal article of his faith that, if men were but taught and induced to treat their fellows with love, charity, and equal rights, this earth would realize paradise. He looked upon religion, as it is professed, and above all practised, as hostile instead of friendly to the cultivation of those virtues which would make men brothers.
Can this be wondered at? At the age of seventeen, fragile in health and frame, of the purest habits in morals, full of devoted generosity and universal kindness, glowing with ardour to attain wisdom, resolved at every personal sacrifice to do right, burning with a desire for affection and sympathy — he was treated as a reprobate, cast forth as a criminal.
The cause was that he was sincere; that he believed the opinions which he entertained to be true. And he loved truth with a martyr’s love; he was ready to sacrifice station and fortune, and his dearest affections, at its shrine. The sacrifice was demanded from, and made by, a youth of seventeen. It is a singular fact in the history of society in the civilized nations of modern times that no false step is so irretrievable as one made in early youth. Older men, it is true, when they oppose their fellows and transgress ordinary rules, carry a certain prudence or hypocrisy as a shield along with them. But youth is rash; nor can it imagine, while asserting what it believes to be true, and doing what it believes to be right, that it should be denounced as vicious, and pursued as a criminal.
Shelley possessed a quality of mind which experience has shown me to be of the rarest occurrence among human beings: this was his UNWORLDLINESS. The usual motives that rule men, prospects of present or future advantage, the rank and fortune of those around, the taunts and censures, or the praise, of those who were hostile to him, had no influence whatever over his actions, and apparently none over his thoughts. It is difficult even to express the simplicity and directness of purpose that adorned him. Some few might be found in the history of mankind, and some one at least among his own friends, equally disinterested and scornful, even to severe personal sacrifices, of every baser motive. But no one, I believe, ever joined this noble but passive virtue to equal active endeavours for the benefit of his friends and mankind in general, and to equal power to produce the advantages he desired. The world’s brightest gauds and its most solid advantages were of no worth in his eyes, when compared to the cause of what he considered truth, and the good of his fellow-creatures. Born in a position which, to his inexperienced mind, afforded the greatest facilities to practise the tenets he espoused, he boldly declared the use he would make of fortune and station, and enjoyed the belief that he should materially benefit his fellow-creatures by his actions; while, conscious of surpassing powers of reason and imagination, it is not strange that he should, even while so young, have believed that his written thoughts would tend to disseminate opinions which he believed conducive to the happiness of the human race.
If man were a creature devoid of passion, he might have said and done all this with quietness. But he was too enthusiastic, and too full of hatred of all the ills he witnessed, not to scorn danger. Various disappointments tortured, but could not tame, his soul. The more enmity he met, the more earnestly he became attached to his peculiar views, and hostile to those of the men who persecuted him.
He was animated to greater zeal by compassion for his fellow-creatures. His sympathy was excited by the misery with which the world is burning. He witnessed the sufferings of the poor, and was aware of the evils of ignorance. He desired to induce every rich man to despoil himself of superfluity, and to create a brotherhood of property and service, and was ready to be the first to lay down the advantages of his birth. He was of too uncompromising a disposition to join any party. He did not in his youth look forward to gradual improvement: nay, in those days of intolerance, now almost forgotten, it seemed as easy to look forward to the sort of millennium of freedom and brotherhood which he thought the proper state of mankind as to the present reign of moderation and improvement. Ill-health made him believe that his race would soon be run; that a year or two was all he had of life. He desired that these years should be useful and illustrious. He saw, in a fervent call on his fellow-creatures to share alike the blessings of the creation, to love and serve each other, the noblest work that life and time permitted him. In this spirit he composed “Queen Mab”.
He was a lover of the wonderful and wild in literature, but had not fostered these tastes at their genuine sources — the romances and chivalry of the middle ages — but in the perusal of such German works as were current in those days. Under the influence of these he, at the age of fifteen, wrote two short prose romances of slender merit. The sentiments and language were exaggerated, the composition imitative and poor. He wrote also a poem on the subject of Ahasuerus — being led to it by a German fragment he picked up, dirty and torn, in Lincoln’s Inn Fields. This fell afterwards into other hands, and was considerably altered before it was printed. Our earlier English poetry was almost unknown to him. The love and knowledge of Nature developed by Wordsworth — the lofty melody and mysterious beauty of Coleridge’s poetry — and the wild fantastic machinery and gorgeous scenery adopted by Southey — composed his favourite reading; the rhythm of “Queen Mab” was founded on that of “Thalaba”, and the first few lines bear a striking resemblance in spirit, though not in idea, to the opening of that poem. His fertile imagination, and ear tuned to the finest sense of harmony, preserved him from imitation. Another of his favourite books was the poem of “Gebir” by Walter Savage Landor. From his boyhood he had a wonderful facility of versification, which he carried into another language; and his Latin school-verses were composed with an ease and correctness that procured for him prizes, and caused him to be resorted to by all his friends for help. He was, at the period of writing “Queen Mab”, a great traveller within the limits of England, Scotland, and Ireland. His time was spent among the loveliest scenes of these countries. Mountain and lake and forest were his home; the phenomena of Nature were his favourite study. He loved to inquire into their causes, and was addicted to pursuits of natural philosophy and chemistry, as far as they could be carried on as an amusement. These tastes gave truth and vivacity to his descriptions, and warmed his soul with that deep admiration for the wonders of Nature which constant association with her inspired.
He never intended to publish “Queen Mab” as it stands; but a few years after, when printing “Alastor”, he extracted a small portion which he entitled “The Daemon of the World”. In this he changed somewhat the versification, and made other alterations scarcely to be called improvements.
Some years after, when in Italy, a bookseller published an edition of “Queen Mab” as it originally stood. Shelley was hastily written to by his friends, under the idea that, deeply injurious as the mere distribution of the poem had proved, the publication might awaken fresh persecutions. At the suggestion of these friends he wrote a letter on the subject, printed in the “Examiner” newspaper — with which I close this history of his earliest work.
‘Having heard that a poem entitled “Queen Mab” has been surreptitiously published in London, and that legal proceedings have been instituted against the publisher, I request the favour of your insertion of the following explanation of the affair, as it relates to me.
‘A poem entitled “Queen Mab” was written by me at the age of eighteen, I daresay in a sufficiently intemperate spirit — but even then was not intended for publication, and a few copies only were struck off, to be distributed among my personal friends. I have not seen this production for several years. I doubt not but that it is perfectly worthless in point of literary composition; and that, in all that concerns moral and political speculation, as well as in the subtler discriminations of metaphysical and religious doctrine, it is still more crude and immature. I am a devoted enemy to religious, political, and domestic oppression; and I regret this publication, not so much from literary vanity, as because I fear it is better fitted to injure than to serve the sacred cause of freedom. I have directed my solicitor to apply to Chancery for an injunction to restrain the sale; but, after the precedent of Mr. Southey’s “Wat Tyler” (a poem written, I believe, at the same age, and with the same unreflecting enthusiasm), with little hope of success.
‘Whilst I exonerate myself from all share in having divulged opinions hostile to existing sanctions, under the form, whatever it may be, which they assume in this poem, it is scarcely necessary for me to protest against the system of inculcating the truth of Christianity or the excellence of Monarchy, however true or however excellent they may be, by such equivocal arguments as confiscation and imprisonment, and invective and slander, and the insolent violation of the most sacred ties of Nature and society.
‘I am your obliged and obedient servant,
‘PERCY B. SHELLEY.
‘Pisa, June 22, 1821.’
[Of the following pieces the “Original Poetry by Victor and Cazire”, the Poems from “St. Irvyne, or The Rosicrucian”, “The Posthumous Fragments of Margaret Nicholson” and “The Devil’s Walk”, were published by Shelley himself; the others by Medwin, Rossetti, Forman and Dowden, as indicated in the several prefatory notes.]
A cat in distress,
Nothing more, nor less;
Good folks, I must faithfully tell ye,
As I am a sinner,
It waits for some dinner
To stuff out its own little belly.
You would not easily guess
All the modes of distress
Which torture the tenants of earth;
And the various evils,
Which like so many devils,
Attend the poor souls from their birth.
Some a living require,
And others desire
An old fellow out of the way;
And which is the best
I leave to be guessed,
For I cannot pretend to say.
One wants society,
Others a tranquil life;
Some want food,
Others, as good,
Only want a wife.
But this poor little cat
Only wanted a rat,
To stuff out its own little maw;
And it were as good
SOME people had such food,
To make them HOLD THEIR JAW!
[Published by Hogg, “Life of Shelley”, 1858; dated 1800.]
Hark! the owlet flaps his wings
In the pathless dell beneath;
Hark! ’tis the night-raven sings
Tidings of approaching death.
[Published by Medwin, “Shelley Papers”, 1833; dated 1807.]
Hic sinu fessum caput hospitali
Cespitis dormit juvenis, nec illi
Fata ridebant, popularis ille
Musa non vultu genus arroganti
Rustica natum grege despicata,
Et suum tristis puerum notavit
Indoles illi bene larga, pectus
Veritas sedem sibi vindicavit,
Et pari tantis meritis beavit
Omne quad moestis habuit miserto
Corde largivit lacrimam, recepit
Omne quod coelo voluit, fidelis
Longius sed tu fuge curiosus
Caeteras laudes fuge suspicari,
Caeteras culpas fuge velle tractas
Spe tremescentes recubant in illa
Sede virtutes pariterque culpae,
In sui Patris gremio, tremenda
[LATIN VERSION OF THE EPITAPH IN GRAY’S ELEGY.]
[Published by Medwin, “Life of Shelley”, 1847; dated 1808-9.]
Inter marmoreas Leonorae pendula colles
Fortunata nimis Machina dicit horas.
Quas MANIBUS premit illa duas insensa papillas
Cur mihi sit DIGITO tangere, amata, nefas?
[Published by Medwin, “Life of Shelley”, 1847; dated 1809.]
For my dagger is bathed in the blood of the brave,
I come, care-worn tenant of life, from the grave,
Where Innocence sleeps ‘neath the peace-giving sod,
And the good cease to tremble at Tyranny’s nod;
I offer a calm habitation to thee —
Say, victim of grief, wilt thou slumber with me?
My mansion is damp, cold silence is there,
But it lulls in oblivion the fiends of despair;
Not a groan of regret, not a sigh, not a breath,
Dares dispute with grim Silence the empire of Death.
I offer a calm habitation to thee —
Say, victim of grief, wilt thou slumber with me?
Mine eyelids are heavy; my soul seeks repose,
It longs in thy cells to embosom its woes,
It longs in thy cells to deposit its load,
Where no longer the scorpions of Perfidy goad —
Where the phantoms of Prejudice vanish away,
And Bigotry’s bloodhounds lose scent of their prey.
Yet tell me, dark Death, when thine empire is o’er,
What awaits on Futurity’s mist-covered shore?
Cease, cease, wayward Mortal! I dare not unveil
The shadows that float o’er Eternity’s vale;
Nought waits for the good but a spirit of Love,
That will hail their blest advent to regions above.
For Love, Mortal, gleams through the gloom of my sway,
And the shades which surround me fly fast at its ray.
Hast thou loved? — Then depart from these regions of hate,
And in slumber with me blunt the arrows of fate.
I offer a calm habitation to thee. —
Say, victim of grief, wilt thou slumber with me?
Oh! sweet is thy slumber! oh! sweet is the ray
Which after thy night introduces the day;
How concealed, how persuasive, self-interest’s breath,
Though it floats to mine ear from the bosom of Death!
I hoped that I quite was forgotten by all,
Yet a lingering friend might be grieved at my fall,
And duty forbids, though I languish to die,
When departure might heave Virtue’s breast with a sigh.
O Death! O my friend! snatch this form to thy shrine,
And I fear, dear destroyer, I shall not repine.
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1809. Included in the Esdaile manuscript book.]
_22 o’er Esdaile manuscript; on 1858.
Moonbeam, leave the shadowy vale,
To bathe this burning brow.
Moonbeam, why art thou so pale,
As thou walkest o’er the dewy dale,
Where humble wild-flowers grow?
Is it to mimic me?
But that can never be;
For thine orb is bright,
And the clouds are light,
That at intervals shadow the star-studded night.
Now all is deathy still on earth;
Nature’s tired frame reposes;
And, ere the golden morning’s birth
Its radiant hues discloses,
Flies forth its balmy breath.
But mine is the midnight of Death,
And Nature’s morn
To my bosom forlorn
Brings but a gloomier night, implants a deadlier thorn.
Wretch! Suppress the glare of madness
Struggling in thine haggard eye,
For the keenest throb of sadness,
Pale Despair’s most sickening sigh,
Is but to mimic me;
And this must ever be,
When the twilight of care,
And the night of despair,
Seem in my breast but joys to the pangs that rankle there.
[Published by Hogg, “Life of Shelley”, 1858: dated 1809. Included in the Esdaile manuscript book.]
_28 rankle Esdaile manuscript wake 1858.
Dar’st thou amid the varied multitude
To live alone, an isolated thing?
To see the busy beings round thee spring,
And care for none; in thy calm solitude,
A flower that scarce breathes in the desert rude
To Zephyr’s passing wing?
Not the swart Pariah in some Indian grove,
Lone, lean, and hunted by his brother’s hate,
Hath drunk so deep the cup of bitter fate
As that poor wretch who cannot, cannot love:
He bears a load which nothing can remove,
A killing, withering weight.
He smiles —’tis sorrow’s deadliest mockery;
He speaks — the cold words flow not from his soul;
He acts like others, drains the genial bowl —
Yet, yet he longs — although he fears — to die;
He pants to reach what yet he seems to fly,
Dull life’s extremest goal.
[Published by Rossetti, “Complete Poetical Works of P. B. S.”, 1870; dated 1810. Included in the Esdaile manuscript book.]
Death! where is thy victory?
To triumph whilst I die,
To triumph whilst thine ebon wing
Enfolds my shuddering soul?
O Death! where is thy sting?
Not when the tides of murder roll,
When nations groan, that kings may bask in bliss,
Death! canst thou boast a victory such as this —
When in his hour of pomp and power
His blow the mightiest murderer gave,
Mid Nature’s cries the sacrifice
Of millions to glut the grave;
When sunk the Tyrant Desolation’s slave;
Or Freedom’s life-blood streamed upon thy shrine;
Stern Tyrant, couldst thou boast a victory such as mine?
To know in dissolution’s void
That mortals’ baubles sunk decay;
That everything, but Love, destroyed
Must perish with its kindred clay —
Perish Ambition’s crown,
Perish her sceptred sway:
From Death’s pale front fades Pride’s fastidious frown.
In Death’s damp vault the lurid fires decay,
That Envy lights at heaven-born Virtue’s beam —
That all the cares subside,
Which lurk beneath the tide
Of life’s unquiet stream; —
Yes! this is victory!
And on yon rock, whose dark form glooms the sky,
To stretch these pale limbs, when the soul is fled;
To baffle the lean passions of their prey,
To sleep within the palace of the dead!
Oh! not the King, around whose dazzling throne
His countless courtiers mock the words they say,
Triumphs amid the bud of glory blown,
As I in this cold bed, and faint expiring groan!
Tremble, ye proud, whose grandeur mocks the woe
Which props the column of unnatural state!
You the plainings, faint and low,
From Misery’s tortured soul that flow,
Shall usher to your fate.
Tremble, ye conquerors, at whose fell command
The war-fiend riots o’er a peaceful land!
You Desolation’s gory throng
Shall bear from Victory along
To that mysterious strand.
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1810. Included (under the title, “To Death”) in the Esdaile manuscript book.]
_10 murderer Esdaile manuscript; murders 1858.
Hopes, that swell in youthful breasts,
Live not through the waste of time!
Love’s rose a host of thorns invests;
Cold, ungenial is the clime,
Where its honours blow.
Youth says, ‘The purple flowers are mine,’
Which die the while they glow.
Dear the boon to Fancy given,
Retracted whilst it’s granted:
Sweet the rose which lives in Heaven,
Although on earth ’tis planted,
Where its honours blow,
While by earth’s slaves the leaves are riven
Which die the while they glow.
Age cannot Love destroy,
But perfidy can blast the flower,
Even when in most unwary hour
It blooms in Fancy’s bower.
Age cannot Love destroy,
But perfidy can rend the shrine
In which its vermeil splendours shine.
Love’s Rose — The title is Rossetti’s, 1870.
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1810. Included in the Esdaile manuscript book.]
_2 not through Esdaile manuscript; they this, 1858.
How eloquent are eyes!
Not the rapt poet’s frenzied lay
When the soul’s wildest feelings stray
Can speak so well as they.
How eloquent are eyes!
Not music’s most impassioned note
On which Love’s warmest fervours float
Like them bids rapture rise.
Love, look thus again —
That your look may light a waste of years,
Darting the beam that conquers cares
Through the cold shower of tears.
Love, look thus again!
[Published by Rossetti, “Complete Poetical Works of P. B. S.”, 1870; dated 1810. Included (four unpublished eight-line stanzas) in the Esdaile manuscript book.)]
A Person complained that whenever he began to write, he never could arrange his ideas in grammatical order. Which occasion suggested the idea of the following lines:
Here I sit with my paper, my pen and my ink,
First of this thing, and that thing, and t’other thing think;
Then my thoughts come so pell-mell all into my mind,
That the sense or the subject I never can find:
This word is wrong placed — no regard to the sense,
The present and future, instead of past tense,
Then my grammar I want; O dear! what a bore,
I think I shall never attempt to write more,
With patience I then my thoughts must arraign,
Have them all in due order like mutes in a train,
Like them too must wait in due patience and thought,
Or else my fine works will all come to nought.
My wit too’s so copious, it flows like a river,
But disperses its waters on black and white never;
Like smoke it appears independent and free,
But ah luckless smoke! it all passes like thee —
Then at length all my patience entirely lost,
My paper and pens in the fire are tossed;
But come, try again — you must never despair,
Our Murray’s or Entick’s are not all so rare,
Implore their assistance — they’ll come to your aid,
Perform all your business without being paid,
They’ll tell you the present tense, future and past,
Which should come first, and which should come last,
This Murray will do — then to Entick repair,
To find out the meaning of any word rare.
This they friendly will tell, and ne’er make you blush,
With a jeering look, taunt, or an O fie! tush!
Then straight all your thoughts in black and white put,
Not minding the if’s, the be’s, and the but,
Then read it all over, see how it will run,
How answers the wit, the retort, and the pun,
Your writings may then with old Socrates vie,
May on the same shelf with Demosthenes lie,
May as Junius be sharp, or as Plato be sage.
The pattern or satire to all of the age;
But stop — a mad author I mean not to turn,
Nor with thirst of applause does my heated brain burn,
Sufficient that sense, wit, and grammar combined,
My letters may make some slight food for the mind;
That my thoughts to my friends I may freely impart,
In all the warm language that flows from the heart.
Hark! futurity calls! it loudly complains,
It bids me step forward and just hold the reins,
My excuse shall be humble, and faithful, and true,
Such as I fear can be made but by few —
Of writers this age has abundance and plenty,
Three score and a thousand, two millions and twenty,
Three score of them wits who all sharply vie,
To try what odd creature they best can belie,
A thousand are prudes who for CHARITY write,
And fill up their sheets with spleen, envy, and spite[,]
One million are bards, who to Heaven aspire,
And stuff their works full of bombast, rant, and fire,
T’other million are wags who in Grubstreet attend,
And just like a cobbler the old writings mend,
The twenty are those who for pulpits indite,
And pore over sermons all Saturday night.
And now my good friends — who come after I mean,
As I ne’er wore a cassock, or dined with a dean.
Or like cobblers at mending I never did try,
Nor with poets in lyrics attempted to vie;
As for prudes these good souls I both hate and detest,
So here I believe the matter must rest. —
I’ve heard your complaint — my answer I’ve made,
And since to your calls all the tribute I’ve paid,
Adieu my good friend; pray never despair,
But grammar and sense and everything dare,
Attempt but to write dashing, easy, and free,
Then take out your grammar and pay him his fee,
Be not a coward, shrink not to a tense,
But read it all over and make it out sense.
What a tiresome girl! — pray soon make an end,
Else my limited patience you’ll quickly expend.
Well adieu, I no longer your patience will try —
So swift to the post now the letter shall fly.
For your letter, dear — [Hattie], accept my best thanks,
Rendered long and amusing by virtue of franks,
Though concise they would please, yet the longer the better,
The more news that’s crammed in, more amusing the letter,
All excuses of etiquette nonsense I hate,
Which only are fit for the tardy and late,
As when converse grows flat, of the weather they talk,
How fair the sun shines — a fine day for a walk,
Then to politics turn, of Burdett’s reformation,
One declares it would hurt, t’other better the nation,
Will ministers keep? sure they’ve acted quite wrong,
The burden this is of each morning-call song.
So — is going to — you say,
I hope that success her great efforts will pay [—]
That [the Colonel] will see her, be dazzled outright,
And declare he can’t bear to be out of her sight.
Write flaming epistles with love’s pointed dart,
Whose sharp little arrow struck right on his heart,
Scold poor innocent Cupid for mischievous ways,
He knows not how much to laud forth her praise,
That he neither eats, drinks or sleeps for her sake,
And hopes her hard heart some compassion will take,
A refusal would kill him, so desperate his flame,
But he fears, for he knows she is not common game,
Then praises her sense, wit, discernment and grace,
He’s not one that’s caught by a sly looking face,
Yet that’s TOO divine — such a black sparkling eye,
At the bare glance of which near a thousand will die;
Thus runs he on meaning but one word in ten,
More than is meant by most such kind of men,
For they’re all alike, take them one with another,
Begging pardon — with the exception of my brother.
Of the drawings you mention much praise I have heard,
Most opinion’s the same, with the difference of word,
Some get a good name by the voice of the crowd,
Whilst to poor humble merit small praise is allowed,
As in parliament votes, so in pictures a name,
Oft determines a fate at the altar of fame. —
So on Friday this City’s gay vortex you quit,
And no longer with Doctors and Johnny cats sit —
Now your parcel’s arrived — [Bysshe’s] letter shall go,
I hope all your joy mayn’t be turned into woe,
Experience will tell you that pleasure is vain,
When it promises sunshine how often comes rain.
So when to fond hope every blessing is nigh,
How oft when we smile it is checked with a sigh,
When Hope, gay deceiver, in pleasure is dressed,
How oft comes a stroke that may rob us of rest.
When we think ourselves safe, and the goal near at hand,
Like a vessel just landing, we’re wrecked near the strand,
And though memory forever the sharp pang must feel,
’Tis our duty to bear, and our hardship to steel —
May misfortunes dear Girl, ne’er thy happiness cloy,
May thy days glide in peace, love, comfort and joy,
May thy tears with soft pity for other woes flow,
Woes, which thy tender heart never may know,
For hardships our own, God has taught us to bear,
Though sympathy’s soul to a friend drops a tear.
Oh dear! what sentimental stuff have I written,
Only fit to tear up and play with a kitten.
What sober reflections in the midst of this letter!
Jocularity sure would have suited much better;
But there are exceptions to all common rules,
For this is a truth by all boys learned at schools.
Now adieu my dear — [Hattie] I’m sure I must tire,
For if I do, you may throw it into the fire,
So accept the best love of your cousin and friend,
Which brings this nonsensical rhyme to an end.
APRIL 30, 1810.
Cold, cold is the blast when December is howling,
Cold are the damps on a dying man’s brow —
Stern are the seas when the wild waves are rolling,
And sad is the grave where a loved one lies low;
But colder is scorn from the being who loved thee,
More stern is the sneer from the friend who has proved thee,
More sad are the tears when their sorrows have moved thee,
Which mixed with groans anguish and wild madness flow —
And ah! poor — has felt all this horror,
Full long the fallen victim contended with fate:
‘Till a destitute outcast abandoned to sorrow,
She sought her babe’s food at her ruiner’s gate —
Another had charmed the remorseless betrayer,
He turned laughing aside from her moans and her prayer,
She said nothing, but wringing the wet from her hair,
Crossed the dark mountain side, though the hour it was late.
’Twas on the wild height of the dark Penmanmawr,
That the form of the wasted — reclined;
She shrieked to the ravens that croaked from afar,
And she sighed to the gusts of the wild sweeping wind. —
I call not yon rocks where the thunder peals rattle,
I call not yon clouds where the elements battle,
But thee, cruel — I call thee unkind!’—
Then she wreathed in her hair the wild flowers of the mountain,
And deliriously laughing, a garland entwined,
She bedewed it with tears, then she hung o’er the fountain,
And leaving it, cast it a prey to the wind.
‘Ah! go,’ she exclaimed, ‘when the tempest is yelling,
’Tis unkind to be cast on the sea that is swelling,
But I left, a pitiless outcast, my dwelling,
My garments are torn, so they say is my mind —’
Not long lived — but over her grave
Waved the desolate form of a storm-blasted yew,
Around it no demons or ghosts dare to rave,
But spirits of peace steep her slumbers in dew.
Then stay thy swift steps mid the dark mountain heather,
Though chill blow the wind and severe is the weather,
For perfidy, traveller! cannot bereave her,
Of the tears, to the tombs of the innocent due. —
Come [Harriet]! sweet is the hour,
Soft Zephyrs breathe gently around,
The anemone’s night-boding flower,
Has sunk its pale head on the ground.
’Tis thus the world’s keenness hath torn,
Some mild heart that expands to its blast,
’Tis thus that the wretched forlorn,
Sinks poor and neglected at last. —
The world with its keenness and woe,
Has no charms or attraction for me,
Its unkindness with grief has laid low,
The heart which is faithful to thee.
The high trees that wave past the moon,
As I walk in their umbrage with you,
All declare I must part with you soon,
All bid you a tender adieu! —
Then [Harriet]! dearest farewell,
You and I love, may ne’er meet again;
These woods and these meadows can tell
How soft and how sweet was the strain. —
Ask not the pallid stranger’s woe,
With beating heart and throbbing breast,
Whose step is faltering, weak, and slow,
As though the body needed rest. —
Whose ‘wildered eye no object meets,
Nor cares to ken a friendly glance,
With silent grief his bosom beats —
Now fixed, as in a deathlike trance.
Who looks around with fearful eye,
And shuns all converse with man kind,
As though some one his griefs might spy,
And soothe them with a kindred mind.
A friend or foe to him the same,
He looks on each with equal eye;
The difference lies but in the name,
To none for comfort can he fly. —
’Twas deep despair, and sorrow’s trace,
To him too keenly given,
Whose memory, time could not efface —
His peace was lodged in Heaven. —
He looks on all this world bestows,
The pride and pomp of power,
As trifles best for pageant shows
Which vanish in an hour.
When torn is dear affection’s tie,
Sinks the soft heart full low;
It leaves without a parting sigh,
All that these realms bestow.
To me this world’s a dreary blank,
All hopes in life are gone and fled,
My high strung energies are sank,
And all my blissful hopes lie dead. —
The world once smiling to my view,
Showed scenes of endless bliss and joy;
The world I then but little knew,
Ah! little knew how pleasures cloy;
All then was jocund, all was gay,
No thought beyond the present hour,
I danced in pleasure’s fading ray,
Fading alas! as drooping flower.
Nor do the heedless in the throng,
One thought beyond the morrow give[,]
They court the feast, the dance, the song,
Nor think how short their time to live.
The heart that bears deep sorrow’s trace,
What earthly comfort can console,
It drags a dull and lengthened pace,
‘Till friendly death its woes enroll. —
The sunken cheek, the humid eyes,
E’en better than the tongue can tell;
In whose sad breast deep sorrow lies,
Where memory’s rankling traces dwell. —
The rising tear, the stifled sigh,
A mind but ill at ease display,
Like blackening clouds in stormy sky,
Where fiercely vivid lightnings play.
Thus when souls’ energy is dead,
When sorrow dims each earthly view,
When every fairy hope is fled,
We bid ungrateful world adieu.
And said I that all hope was fled,
That sorrow and despair were mine,
That each enthusiast wish was dead,
Had sank beneath pale Misery’s shrine. —
Seest thou the sunbeam’s yellow glow,
That robes with liquid streams of light;
Yon distant Mountain’s craggy brow.
And shows the rocks so fair — so bright —
Tis thus sweet expectation’s ray,
In softer view shows distant hours,
And portrays each succeeding day,
As dressed in fairer, brighter flowers —
The vermeil tinted flowers that blossom;
Are frozen but to bud anew,
Then sweet deceiver calm my bosom,
Although thy visions be not true —
Yet true they are — and I’ll believe,
Thy whisperings soft of love and peace,
God never made thee to deceive,
’Tis sin that bade thy empire cease.
Yet though despair my life should gloom,
Though horror should around me close,
With those I love, beyond the tomb,
Hope shows a balm for all my woes.
Oh! what is the gain of restless care,
And what is ambitious treasure?
And what are the joys that the modish share,
In their sickly haunts of pleasure?
My husband’s repast with delight I spread,
What though ’tis but rustic fare,
May each guardian angel protect his shed,
May contentment and quiet be there.
And may I support my husband’s years,
May I soothe his dying pain,
And then may I dry my fast falling tears,
And meet him in Heaven again.
Ah! grasp the dire dagger and couch the fell spear,
If vengeance and death to thy bosom be dear,
The dastard shall perish, death’s torment shall prove,
For fate and revenge are decreed from above.
Ah! where is the hero, whose nerves strung by youth,
Will defend the firm cause of justice and truth;
With insatiate desire whose bosom shall swell,
To give up the oppressor to judgement and Hell —
For him shall the fair one twine chaplets of bays,
To him shall each warrior give merited praise,
And triumphant returned from the clangour of arms,
He shall find his reward in his loved maiden’s charms.
In ecstatic confusion the warrior shall sip,
The kisses that glow on his love’s dewy lip,
And mutual, eternal, embraces shall prove,
The rewards of the brave are the transports of love.
10. THE IRISHMAN’S SONG.
The stars may dissolve, and the fountain of light
May sink into ne’er ending chaos and night,
Our mansions must fall, and earth vanish away,
But thy courage O Erin! may never decay.
See! the wide wasting ruin extends all around,
Our ancestors’ dwellings lie sunk on the ground,
Our foes ride in triumph throughout our domains,
And our mightiest heroes lie stretched on the plains.
Ah! dead is the harp which was wont to give pleasure,
Ah! sunk is our sweet country’s rapturous measure,
But the war note is waked, and the clangour of spears,
The dread yell of Sloghan yet sounds in our ears.
Ah! where are the heroes! triumphant in death,
Convulsed they recline on the blood sprinkled heath,
Or the yelling ghosts ride on the blast that sweeps by,
And ‘my countrymen! vengeance!’ incessantly cry.
Fierce roars the midnight storm
O’er the wild mountain,
Dark clouds the night deform,
Swift rolls the fountain —
See! o’er yon rocky height,
Dim mists are flying —
See by the moon’s pale light,
Poor Laura’s dying!
Shame and remorse shall howl,
By her false pillow —
Fiercer than storms that roll,
O’er the white billow;
No hand her eyes to close,
When life is flying,
But she will find repose,
For Laura’s dying!
Then will I seek my love,
Then will I cheer her,
Then my esteem will prove,
When no friend is near her.
On her grave I will lie,
When life is parted,
On her grave I will die,
For the false hearted.
Ah! sweet is the moonbeam that sleeps on yon fountain,
And sweet the mild rush of the soft-sighing breeze,
And sweet is the glimpse of yon dimly-seen mountain,
‘Neath the verdant arcades of yon shadowy trees.
But sweeter than all was thy tone of affection,
Which scarce seemed to break on the stillness of eve,
Though the time it is past! — yet the dear recollection,
For aye in the heart of thy [Percy] must live.
Yet he hears thy dear voice in the summer winds sighing,
Mild accents of happiness lisp in his ear,
When the hope-winged moments athwart him are flying,
And he thinks of the friend to his bosom so dear. —
And thou dearest friend in his bosom for ever
Must reign unalloyed by the fast rolling year,
He loves thee, and dearest one never, Oh! never
Canst thou cease to be loved by a heart so sincere.
Stern, stern is the voice of fate’s fearful command,
When accents of horror it breathes in our ear,
Or compels us for aye bid adieu to the land,
Where exists that loved friend to our bosom so dear,
’Tis sterner than death o’er the shuddering wretch bending,
And in skeleton grasp his fell sceptre extending,
Like the heart-stricken deer to that loved covert wending,
Which never again to his eyes may appear —
And ah! he may envy the heart-stricken quarry,
Who bids to the friend of affection farewell,
He may envy the bosom so bleeding and gory,
He may envy the sound of the drear passing knell,
Not so deep is his grief on his death couch reposing,
When on the last vision his dim eyes are closing!
As the outcast whose love-raptured senses are losing,
The last tones of thy voice on the wild breeze that swell!
Those tones were so soft, and so sad, that ah! never,
Can the sound cease to vibrate on Memory’s ear,
In the stern wreck of Nature for ever and ever,
The remembrance must live of a friend so sincere.
Oh! did you observe the Black Canon pass,
And did you observe his frown?
He goeth to say the midnight mass,
In holy St. Edmond’s town.
He goeth to sing the burial chaunt,
And to lay the wandering sprite,
Whose shadowy, restless form doth haunt,
The Abbey’s drear aisle this night.
It saith it will not its wailing cease,
‘Till that holy man come near,
‘Till he pour o’er its grave the prayer of peace,
And sprinkle the hallowed tear.
The Canon’s horse is stout and strong
The road is plain and fair,
But the Canon slowly wends along,
And his brow is gloomed with care.
Who is it thus late at the Abbey-gate?
Sullen echoes the portal bell,
It sounds like the whispering voice of fate,
It sounds like a funeral knell.
The Canon his faltering knee thrice bowed,
And his frame was convulsed with fear,
When a voice was heard distinct and loud,
‘Prepare! for thy hour is near.’
He crosses his breast, he mutters a prayer,
To Heaven he lifts his eye,
He heeds not the Abbot’s gazing stare,
Nor the dark Monks who murmured by.
Bare-headed he worships the sculptured saints
That frown on the sacred walls,
His face it grows pale — he trembles, he faints,
At the Abbot’s feet he falls.
And straight the father’s robe he kissed,
Who cried, ‘Grace dwells with thee,
The spirit will fade like the morning mist,
At your benedicite.
‘Now haste within! the board is spread,
Keen blows the air, and cold,
The spectre sleeps in its earthy bed,
‘Till St. Edmond’s bell hath tolled —
‘Yet rest your wearied limbs to-night,
You’ve journeyed many a mile,
To-morrow lay the wailing sprite,
That shrieks in the moonlight aisle.
‘Oh! faint are my limbs and my bosom is cold,
Yet to-night must the sprite be laid,
Yet to-night when the hour of horror’s told,
Must I meet the wandering shade.
‘Nor food, nor rest may now delay —
For hark! the echoing pile,
A bell loud shakes! — Oh haste away,
O lead to the haunted aisle.’
The torches slowly move before,
The cross is raised on high,
A smile of peace the Canon wore,
But horror dimmed his eye —
And now they climb the footworn stair,
The chapel gates unclose,
Now each breathed low a fervent prayer,
And fear each bosom froze —
Now paused awhile the doubtful band
And viewed the solemn scene —
Full dark the clustered columns stand,
The moon gleams pale between —
‘Say father, say, what cloisters’ gloom
Conceals the unquiet shade,
Within what dark unhallowed tomb,
The corse unblessed was laid.’
‘Through yonder drear aisle alone it walks,
And murmurs a mournful plaint,
Of thee! Black Canon, it wildly talks,
And call on thy patron saint —
The pilgrim this night with wondering eyes,
As he prayed at St. Edmond’s shrine,
From a black marble tomb hath seen it rise,
And under yon arch recline.’—
‘Oh! say upon that black marble tomb,
What memorial sad appears.’—
‘Undistinguished it lies in the chancel’s gloom,
No memorial sad it bears’—
The Canon his paternoster reads,
His rosary hung by his side,
Now swift to the chancel doors he leads,
And untouched they open wide,
Resistless, strange sounds his steps impel,
To approach to the black marble tomb,
‘Oh! enter, Black Canon,’ a whisper fell,
‘Oh! enter, thy hour is come.’
He paused, told his beads, and the threshold passed.
Oh! horror, the chancel doors close,
A loud yell was borne on the rising blast,
And a deep, dying groan arose.
The Monks in amazement shuddering stand,
They burst through the chancel’s gloom,
From St. Edmond’s shrine, lo! a skeleton’s hand,
Points to the black marble tomb.
Lo! deeply engraved, an inscription blood red,
In characters fresh and clear —
‘The guilty Black Canon of Elmham’s dead,
And his wife lies buried here!’
In Elmham’s tower he wedded a Nun,
To St. Edmond’s his bride he bore,
On this eve her noviciate here was begun,
And a Monk’s gray weeds she wore; —
O! deep was her conscience dyed with guilt,
Remorse she full oft revealed,
Her blood by the ruthless Black Canon was spilt,
And in death her lips he sealed;
Her spirit to penance this night was doomed,
‘Till the Canon atoned the deed,
Here together they now shall rest entombed,
‘Till their bodies from dust are freed —
Hark! a loud peal of thunder shakes the roof,
Round the altar bright lightnings play,
Speechless with horror the Monks stand aloof,
And the storm dies sudden away —
The inscription was gone! a cross on the ground,
And a rosary shone through the gloom,
But never again was the Canon there found,
Or the Ghost on the black marble tomb.
‘Ah! quit me not yet, for the wind whistles shrill,
Its blast wanders mournfully over the hill,
The thunder’s wild voice rattles madly above,
You will not then, cannot then, leave me my love. —’
I must dearest Agnes, the night is far gone —
I must wander this evening to Strasburg alone,
I must seek the drear tomb of my ancestors’ bones,
And must dig their remains from beneath the cold stones.
‘For the spirit of Conrad there meets me this night,
And we quit not the tomb ‘till dawn of the light,
And Conrad’s been dead just a month and a day!
So farewell dearest Agnes for I must away —
‘He bid me bring with me what most I held dear,
Or a month from that time should I lie on my bier,
And I’d sooner resign this false fluttering breath,
Than my Agnes should dread either danger or death,
‘And I love you to madness my Agnes I love,
My constant affection this night will I prove,
This night will I go to the sepulchre’s jaw
Alone will I glut its all conquering maw’—
‘No! no loved Adolphus thy Agnes will share,
In the tomb all the dangers that wait for you there,
I fear not the spirit — I fear not the grave,
My dearest Adolphus I’d perish to save’—
‘Nay seek not to say that thy love shall not go,
But spare me those ages of horror and woe,
For I swear to thee here that I’ll perish ere day,
If you go unattended by Agnes away’—
The night it was bleak the fierce storm raged around,
The lightning’s blue fire-light flashed on the ground,
Strange forms seemed to flit — and howl tidings of fate,
As Agnes advanced to the sepulchre gate. —
The youth struck the portal — the echoing sound
Was fearfully rolled midst the tombstones around,
The blue lightning gleamed o’er the dark chapel spire,
And tinged were the storm clouds with sulphurous fire.
Still they gazed on the tombstone where Conrad reclined,
Yet they shrank at the cold chilling blast of the wind,
When a strange silver brilliance pervaded the scene,
And a figure advanced — tall in form — fierce in mien.
A mantle encircled his shadowy form,
As light as a gossamer borne on the storm,
Celestial terror sat throned in his gaze,
Like the midnight pestiferous meteor’s blaze. —
Thy father, Adolphus! was false, false as hell,
And Conrad has cause to remember it well,
He ruined my Mother, despised me his son,
I quitted the world ere my vengeance was done.
I was nearly expiring —’twas close of the day —
A demon advanced to the bed where I lay,
He gave me the power from whence I was hurled,
To return to revenge, to return to the world —
Now Adolphus I’ll seize thy best loved in my arms,
I’ll drag her to Hades all blooming in charms,
On the black whirlwind’s thundering pinion I’ll ride,
And fierce yelling fiends shall exult o’er thy bride —
He spoke, and extending his ghastly arms wide,
Majestic advanced with a swift noiseless stride,
He clasped the fair Agnes — he raised her on high,
And cleaving the roof sped his way to the sky —
All was now silent — and over the tomb,
Thicker, deeper, was swiftly extended a gloom,
Adolphus in horror sank down on the stone,
And his fleeting soul fled with a harrowing groan.
The idea of the following tale was taken from a few unconnected German
Stanzas. — The principal Character is evidently the Wandering Jew, and
although not mentioned by name, the burning Cross on his forehead
undoubtedly alludes to that superstition, so prevalent in the part of
Germany called the Black Forest, where this scene is supposed to lie.
Hark! the owlet flaps her wing,
In the pathless dell beneath,
Hark! night ravens loudly sing,
Tidings of despair and death. —
Horror covers all the sky,
Clouds of darkness blot the moon,
Prepare! for mortal thou must die,
Prepare to yield thy soul up soon —
Fierce the tempest raves around,
Fierce the volleyed lightnings fly,
Crashing thunder shakes the ground,
Fire and tumult fill the sky. —
Hark! the tolling village bell,
Tells the hour of midnight come,
Now can blast the powers of Hell,
Fiend-like goblins now can roam —
See! his crest all stained with rain,
A warrior hastening speeds his way,
He starts, looks round him, starts again,
And sighs for the approach of day.
See! his frantic steed he reins,
See! he lifts his hands on high,
Implores a respite to his pains,
From the powers of the sky. —
He seeks an Inn, for faint from toil,
Fatigue had bent his lofty form,
To rest his wearied limbs awhile,
Fatigued with wandering and the storm.
. . .
. . .
Slow the door is opened wide —
With trackless tread a stranger came,
His form Majestic, slow his stride,
He sate, nor spake — nor told his name —
Terror blanched the warrior’s cheek,
Cold sweat from his forehead ran,
In vain his tongue essayed to speak —
At last the stranger thus began:
‘Mortal! thou that saw’st the sprite,
Tell me what I wish to know,
Or come with me before ’tis light,
Where cypress trees and mandrakes grow.
‘Fierce the avenging Demon’s ire,
Fiercer than the wintry blast,
Fiercer than the lightning’s fire,
When the hour of twilight’s past’—
The warrior raised his sunken eye.
It met the stranger’s sullen scowl,
‘Mortal! Mortal! thou must die,’
In burning letters chilled his soul.
Stranger! whoso’er you are,
I feel impelled my tale to tell —
Horrors stranger shalt thou hear,
Horrors drear as those of Hell.
O’er my Castle silence reigned,
Late the night and drear the hour,
When on the terrace I observed,
A fleeting shadowy mist to lower. —
Light the cloud as summer fog,
Which transient shuns the morning beam;
Fleeting as the cloud on bog,
That hangs or on the mountain stream. —
Horror seized my shuddering brain,
Horror dimmed my starting eye.
In vain I tried to speak — In vain
My limbs essayed the spot to fly —
At last the thin and shadowy form,
With noiseless, trackless footsteps came —
Its light robe floated on the storm,
Its head was bound with lambent flame.
In chilling voice drear as the breeze
Which sweeps along th’ autumnal ground,
Which wanders through the leafless trees,
Or the mandrake’s groan which floats around.
‘Thou art mine and I am thine,
‘Till the sinking of the world,
I am thine and thou art mine,
‘Till in ruin death is hurled —
‘Strong the power and dire the fate,
Which drags me from the depths of Hell,
Breaks the tomb’s eternal gate,
Where fiendish shapes and dead men yell,
‘Haply I might ne’er have shrank
From flames that rack the guilty dead,
Haply I might ne’er have sank
On pleasure’s flowery, thorny bed —
—‘But stay! no more I dare disclose,
Of the tale I wish to tell,
On Earth relentless were my woes,
But fiercer are my pangs in Hell —
‘Now I claim thee as my love,
Lay aside all chilling fear,
My affection will I prove,
Where sheeted ghosts and spectres are!
‘For thou art mine, and I am thine,
‘Till the dreaded judgement day,
I am thine, and thou art mine —
Night is past — I must away.’
Still I gazed, and still the form
Pressed upon my aching sight,
Still I braved the howling storm,
When the ghost dissolved in night. —
Restless, sleepless fled the night,
Sleepless as a sick man’s bed,
When he sighs for morning light,
When he turns his aching head —
Slow and painful passed the day.
Melancholy seized my brain,
Lingering fled the hours away,
Lingering to a wretch in pain. —
At last came night, ah! horrid hour,
Ah! chilling time that wakes the dead,
When demons ride the clouds that lower,
— The phantom sat upon my bed.
In hollow voice, low as the sound
Which in some charnel makes its moan,
What floats along the burying ground,
The phantom claimed me as her own.
Her chilling finger on my head,
With coldest touch congealed my soul —
Cold as the finger of the dead,
Or damps which round a tombstone roll —
Months are passed in lingering round,
Every night the spectre comes,
With thrilling step it shakes the ground,
With thrilling step it round me roams —
Stranger! I have told to thee,
All the tale I have to tell —
Stranger! canst thou tell to me,
How to ‘scape the powers of Hell? —
Warrior! I can ease thy woes,
Wilt thou, wilt thou, come with me —
Warrior! I can all disclose,
Follow, follow, follow me.
Yet the tempest’s duskiest wing,
Its mantle stretches o’er the sky,
Yet the midnight ravens sing,
‘Mortal! Mortal! thou must die.’
At last they saw a river clear,
That crossed the heathy path they trod,
The Stranger’s look was wild and drear,
The firm Earth shook beneath his nod —
He raised a wand above his head,
He traced a circle on the plain,
In a wild verse he called the dead,
The dead with silent footsteps came.
A burning brilliance on his head,
Flaming filled the stormy air,
In a wild verse he called the dead,
The dead in motley crowd were there. —
‘Ghasta! Ghasta! come along,
Bring thy fiendish crowd with thee,
Quickly raise th’ avenging Song,
Ghasta! Ghasta! come to me.’
Horrid shapes in mantles gray,
Flit athwart the stormy night,
‘Ghasta! Ghasta! come away,
Come away before ’tis light.’
See! the sheeted Ghost they bring,
Yelling dreadful o’er the heath,
Hark! the deadly verse they sing,
Tidings of despair and death!
The yelling Ghost before him stands,
See! she rolls her eyes around,
Now she lifts her bony hands,
Now her footsteps shake the ground.
Phantom of Theresa say,
Why to earth again you came,
Quickly speak, I must away!
Or you must bleach for aye in flame —
Mighty one I know thee now,
Mightiest power of the sky,
Know thee by thy flaming brow,
Know thee by thy sparkling eye.
That fire is scorching! Oh! I came,
From the caverned depth of Hell,
My fleeting false Rodolph to claim,
Mighty one! I know thee well. —
Ghasta! seize yon wandering sprite,
Drag her to the depth beneath,
Take her swift, before ’tis light,
Take her to the cells of death!
Thou that heardst the trackless dead,
In the mouldering tomb must lie,
Mortal! look upon my head,
Mortal! Mortal! thou must die.
Of glowing flame a cross was there,
Which threw a light around his form,
Whilst his lank and raven hair,
Floated wild upon the storm. —
The warrior upwards turned his eyes,
Gazed upon the cross of fire,
There sat horror and surprise,
There sat God’s eternal ire. —
A shivering through the Warrior flew,
Colder than the nightly blast,
Colder than the evening dew,
When the hour of twilight’s past. —
Thunder shakes th’ expansive sky,
Shakes the bosom of the heath,
‘Mortal! Mortal! thou must die’—
The warrior sank convulsed in death.
’Twas dead of the night when I sate in my dwelling,
One glimmering lamp was expiring and low —
Around the dark tide of the tempest was swelling,
Along the wild mountains night-ravens were yelling,
They bodingly presaged destruction and woe!
’Twas then that I started, the wild storm was howling,
Nought was seen, save the lightning that danced on the sky,
Above me the crash of the thunder was rolling,
And low, chilling murmurs the blast wafted by. —
My heart sank within me, unheeded the jar
Of the battling clouds on the mountain-tops broke,
Unheeded the thunder-peal crashed in mine ear,
This heart hard as iron was stranger to fear,
But conscience in low noiseless whispering spoke.
’Twas then that her form on the whirlwind uprearing,
The dark ghost of the murdered Victoria strode,
Her right hand a blood reeking dagger was bearing,
She swiftly advanced to my lonesome abode. —
I wildly then called on the tempest to bear me!
. . .
. . .
[Published by Shelley, 1810. A Reprint, edited by Richard Garnett, C.B., LL.D., was issued by John Lane, in 1898. The punctuation of the original edition is here retained.]
_19 mischievous]mischevious 1810.
_11 hope-winged]hoped-winged 1810.
_114 its]it 1810.
_115 What]query Which?
[“St. Irvyne; or The Rosicrucian”, appeared early in 1811 (see “Bibliographical List”). Rossetti (1870) relying on a passage in Medwin’s “Life of Shelley” (1 page 74), assigns 1, 4, 5, and 6 to 1808, and 2 and 4 to 1809. The titles of 1, 3, 4, and 5 are Rossetti’s; those of 2 and 6 are Dowden’s.]
’Twas dead of the night, when I sat in my dwelling;
One glimmering lamp was expiring and low;
Around, the dark tide of the tempest was swelling,
Along the wild mountains night-ravens were yelling —
They bodingly presaged destruction and woe.
’Twas then that I started! — the wild storm was howling,
Nought was seen, save the lightning, which danced in the sky;
Above me, the crash of the thunder was rolling,
And low, chilling murmurs, the blast wafted by.
My heart sank within me — unheeded the war
Of the battling clouds, on the mountain-tops, broke; —
Unheeded the thunder-peal crashed in mine ear —
This heart, hard as iron, is stranger to fear;
But conscience in low, noiseless whispering spoke.
’Twas then that her form on the whirlwind upholding,
The ghost of the murdered Victoria strode;
In her right hand, a shadowy shroud she was holding,
She swiftly advanced to my lonesome abode.
I wildly then called on the tempest to bear me —’
. . .
[Another version of “The Triumph of Conscience” immediately preceding.]
NOTE: 1. — Victoria: without title, 1811.
Ghosts of the dead! have I not heard your yelling
Rise on the night-rolling breath of the blast,
When o’er the dark aether the tempest is swelling,
And on eddying whirlwind the thunder-peal passed?
For oft have I stood on the dark height of Jura,
Which frowns on the valley that opens beneath;
Oft have I braved the chill night-tempest’s fury,
Whilst around me, I thought, echoed murmurs of death.
And now, whilst the winds of the mountain are howling,
O father! thy voice seems to strike on mine ear;
In air whilst the tide of the night-storm is rolling,
It breaks on the pause of the elements’ jar.
On the wing of the whirlwind which roars o’er the mountain
Perhaps rides the ghost of my sire who is dead:
On the mist of the tempest which hangs o’er the fountain,
Whilst a wreath of dark vapour encircles his head.
NOTE: 2. — On the Dark, etc.: without title, 1811; The Father’s Spectre, Rossetti, 1870.
The death-bell beats! —
The mountain repeats
The echoing sound of the knell;
And the dark Monk now
Wraps the cowl round his brow,
As he sits in his lonely cell.
And the cold hand of death
Chills his shuddering breath,
As he lists to the fearful lay
Which the ghosts of the sky,
As they sweep wildly by,
Sing to departed day.
And they sing of the hour
When the stern fates had power
To resolve Rosa’s form to its clay.
But that hour is past;
And that hour was the last
Of peace to the dark Monk’s brain.
Bitter tears, from his eyes, gushed silent and fast;
And he strove to suppress them in vain.
Then his fair cross of gold he dashed on the floor,
When the death-knell struck on his ear. —
‘Delight is in store
For her evermore;
But for me is fate, horror, and fear.’
Then his eyes wildly rolled,
When the death-bell tolled,
And he raged in terrific woe.
And he stamped on the ground —
But when ceased the sound,
Tears again began to flow.
And the ice of despair
Chilled the wild throb of care,
And he sate in mute agony still;
Till the night-stars shone through the cloudless air,
And the pale moonbeam slept on the hill.
Then he knelt in his cell:—
And the horrors of hell
Were delights to his agonized pain,
And he prayed to God to dissolve the spell,
Which else must for ever remain.
And in fervent pray’r he knelt on the ground,
Till the abbey bell struck One:
His feverish blood ran chill at the sound:
A voice hollow and horrible murmured around —
‘The term of thy penance is done!’
Grew dark the night;
The moonbeam bright
Waxed faint on the mountain high;
And, from the black hill,
Went a voice cold and still —
‘Monk! thou art free to die.’
Then he rose on his feet,
And his heart loud did beat,
And his limbs they were palsied with dread;
Whilst the grave’s clammy dew
O’er his pale forehead grew;
And he shuddered to sleep with the dead.
And the wild midnight storm
Raved around his tall form,
As he sought the chapel’s gloom:
And the sunk grass did sigh
To the wind, bleak and high,
As he searched for the new-made tomb.
And forms, dark and high,
Seemed around him to fly,
And mingle their yells with the blast:
And on the dark wall
Half-seen shadows did fall,
As enhorrored he onward passed.
And the storm-fiends wild rave
O’er the new-made grave,
And dread shadows linger around.
The Monk called on God his soul to save,
And, in horror, sank on the ground.
Then despair nerved his arm
To dispel the charm,
And he burst Rosa’s coffin asunder.
And the fierce storm did swell
More terrific and fell,
And louder pealed the thunder.
And laughed, in joy, the fiendish throng,
Mixed with ghosts of the mouldering dead:
And their grisly wings, as they floated along,
Whistled in murmurs dread.
And her skeleton form the dead Nun reared
Which dripped with the chill dew of hell.
In her half-eaten eyeballs two pale flames appeared,
And triumphant their gleam on the dark Monk glared,
As he stood within the cell.
And her lank hand lay on his shuddering brain;
But each power was nerved by fear. —
‘I never, henceforth, may breathe again;
Death now ends mine anguished pain. —
The grave yawns — we meet there.’
And her skeleton lungs did utter the sound,
So deadly, so lone, and so fell,
That in long vibrations shuddered the ground;
And as the stern notes floated around,
A deep groan was answered from hell.
NOTE: 3. — Sister Rosa: Ballad, 1811.
How swiftly through Heaven’s wide expanse
Bright day’s resplendent colours fade!
How sweetly does the moonbeam’s glance
With silver tint St. Irvyne’s glade!
No cloud along the spangled air,
Is borne upon the evening breeze;
How solemn is the scene! how fair
The moonbeams rest upon the trees!
Yon dark gray turret glimmers white,
Upon it sits the mournful owl;
Along the stillness of the night,
Her melancholy shriekings roll.
But not alone on Irvyne’s tower,
The silver moonbeam pours her ray;
It gleams upon the ivied bower,
It dances in the cascade’s spray.
‘Ah! why do dark’ning shades conceal
The hour, when man must cease to be?
Why may not human minds unveil
The dim mists of futurity? —
‘The keenness of the world hath torn
The heart which opens to its blast;
Despised, neglected, and forlorn,
Sinks the wretch in death at last.’
NOTE: 4. — St. Irvyne’s Tower: Song, 1810.
How stern are the woes of the desolate mourner,
As he bends in still grief o’er the hallowed bier,
As enanguished he turns from the laugh of the scorner,
And drops, to Perfection’s remembrance, a tear;
When floods of despair down his pale cheek are streaming,
When no blissful hope on his bosom is beaming,
Or, if lulled for awhile, soon he starts from his dreaming,
And finds torn the soft ties to affection so dear.
Ah! when shall day dawn on the night of the grave,
Or summer succeed to the winter of death?
Rest awhile, hapless victim, and Heaven will save
The spirit, that faded away with the breath.
Eternity points in its amaranth bower,
Where no clouds of fate o’er the sweet prospect lower,
Unspeakable pleasure, of goodness the dower,
When woe fades away like the mist of the heath.
NOTE: 5. — Bereavement: Song, 1811.
Ah! faint are her limbs, and her footstep is weary,
Yet far must the desolate wanderer roam;
Though the tempest is stern, and the mountain is dreary,
She must quit at deep midnight her pitiless home.
I see her swift foot dash the dew from the whortle,
As she rapidly hastes to the green grove of myrtle;
And I hear, as she wraps round her figure the kirtle,
‘Stay thy boat on the lake — dearest Henry, I come.’
High swelled in her bosom the throb of affection,
As lightly her form bounded over the lea,
And arose in her mind every dear recollection;
‘I come, dearest Henry, and wait but for thee.’
How sad, when dear hope every sorrow is soothing,
When sympathy’s swell the soft bosom is moving,
And the mind the mild joys of affection is proving,
Is the stern voice of fate that bids happiness flee!
Oh! dark lowered the clouds on that horrible eve,
And the moon dimly gleamed through the tempested air;
Oh! how could fond visions such softness deceive?
Oh! how could false hope rend, a bosom so fair?
Thy love’s pallid corse the wild surges are laving,
O’er his form the fierce swell of the tempest is raving;
But, fear not, parting spirit; thy goodness is saving,
In eternity’s bowers, a seat for thee there.
6. — The Drowned Lover: Song. 1811; The Lake-Storm, Rossetti, 1870.
The energy and native genius of these Fragments must be the only apology which the Editor can make for thus intruding them on the public notice. The first I found with no title, and have left it so. It is intimately connected with the dearest interests of universal happiness; and much as we may deplore the fatal and enthusiastic tendency which the ideas of this poor female had acquired, we cannot fail to pay the tribute of unequivocal regret to the departed memory of genius, which, had it been rightly organized, would have made that intellect, which has since become the victim of frenzy and despair, a most brilliant ornament to society.
In case the sale of these Fragments evinces that the public have any curiosity to be presented with a more copious collection of my unfortunate Aunt’s poems, I have other papers in my possession which shall, in that case, be subjected to their notice. It may be supposed they require much arrangement; but I send the following to the press in the same state in which they came into my possession. J. F.
[The “Posthumous Fragments”, published at Oxford by Shelley, appeared in November, 1810. See “Bibliographical List”.]
Ambition, power, and avarice, now have hurled
Death, fate, and ruin, on a bleeding world.
See! on yon heath what countless victims lie,
Hark! what loud shrieks ascend through yonder sky;
Tell then the cause, ’tis sure the avenger’s rage
Has swept these myriads from life’s crowded stage:
Hark to that groan, an anguished hero dies,
He shudders in death’s latest agonies;
Yet does a fleeting hectic flush his cheek,
Yet does his parting breath essay to speak —
‘Oh God! my wife, my children — Monarch thou
For whose support this fainting frame lies low;
For whose support in distant lands I bleed,
Let his friends’ welfare be the warrior’s meed.
He hears me not — ah! no — kings cannot hear,
For passion’s voice has dulled their listless ear.
To thee, then, mighty God, I lift my moan,
Thou wilt not scorn a suppliant’s anguished groan.
Oh! now I die — but still is death’s fierce pain —
God hears my prayer — we meet, we meet again.’
He spake, reclined him on death’s bloody bed,
And with a parting groan his spirit fled.
Oppressors of mankind to YOU we owe
The baleful streams from whence these miseries flow;
For you how many a mother weeps her son,
Snatched from life’s course ere half his race was run!
For you how many a widow drops a tear,
In silent anguish, on her husband’s bier!
‘Is it then Thine, Almighty Power,’ she cries,
‘Whence tears of endless sorrow dim these eyes?
Is this the system which Thy powerful sway,
Which else in shapeless chaos sleeping lay,
Formed and approved? — it cannot be — but oh!
Forgive me, Heaven, my brain is warped by woe.’
’Tis not — He never bade the war-note swell,
He never triumphed in the work of hell —
Monarchs of earth! thine is the baleful deed,
Thine are the crimes for which thy subjects bleed.
Ah! when will come the sacred fated time,
When man unsullied by his leaders’ crime,
Despising wealth, ambition, pomp, and pride,
Will stretch him fearless by his foe-men’s side?
Ah! when will come the time, when o’er the plain
No more shall death and desolation reign?
When will the sun smile on the bloodless field,
And the stern warrior’s arm the sickle wield?
Not whilst some King, in cold ambition’s dreams,
Plans for the field of death his plodding schemes;
Not whilst for private pique the public fall,
And one frail mortal’s mandate governs all.
Swelled with command and mad with dizzying sway;
Who sees unmoved his myriads fade away.
Careless who lives or dies — so that he gains
Some trivial point for which he took the pains.
What then are Kings? — I see the trembling crowd,
I hear their fulsome clamours echoed loud;
Their stern oppressor pleased appears awhile,
But April’s sunshine is a Monarch’s smile —
Kings are but dust — the last eventful day
Will level all and make them lose their sway;
Will dash the sceptre from the Monarch’s hand,
And from the warrior’s grasp wrest the ensanguined brand.
Oh! Peace, soft Peace, art thou for ever gone,
Is thy fair form indeed for ever flown?
And love and concord hast thou swept away,
As if incongruous with thy parted sway?
Alas, I fear thou hast, for none appear.
Now o’er the palsied earth stalks giant Fear,
With War, and Woe, and Terror, in his train; —
List’ning he pauses on the embattled plain,
Then speeding swiftly o’er the ensanguined heath,
Has left the frightful work to Hell and Death.
See! gory Ruin yokes his blood-stained car,
He scents the battle’s carnage from afar;
Hell and Destruction mark his mad career,
He tracks the rapid step of hurrying Fear;
Whilst ruined towns and smoking cities tell,
That thy work, Monarch, is the work of Hell.
‘It is thy work!’ I hear a voice repeat,
Shakes the broad basis of thy bloodstained seat;
And at the orphan’s sigh, the widow’s moan,
Totters the fabric of thy guilt-stained throne —
‘It is thy work, O Monarch;’ now the sound
Fainter and fainter, yet is borne around,
Yet to enthusiast ears the murmurs tell
That Heaven, indignant at the work of Hell,
Will soon the cause, the hated cause remove,
Which tears from earth peace, innocence, and love.
War: the title is Woodberry’s, 1893; no title, 1810.
’Tis midnight now — athwart the murky air,
Dank lurid meteors shoot a livid gleam;
From the dark storm-clouds flashes a fearful glare,
It shows the bending oak, the roaring stream.
I pondered on the woes of lost mankind,
I pondered on the ceaseless rage of Kings;
My rapt soul dwelt upon the ties that bind
The mazy volume of commingling things,
When fell and wild misrule to man stern sorrow brings.
I heard a yell — it was not the knell,
When the blasts on the wild lake sleep,
That floats on the pause of the summer gale’s swell,
O’er the breast of the waveless deep.
I thought it had been death’s accents cold
That bade me recline on the shore;
I laid mine hot head on the surge-beaten mould,
And thought to breathe no more.
But a heavenly sleep
That did suddenly steep
In balm my bosom’s pain,
Pervaded my soul,
And free from control,
Did mine intellect range again.
Methought enthroned upon a silvery cloud,
Which floated mid a strange and brilliant light;
My form upborne by viewless aether rode,
And spurned the lessening realms of earthly night.
What heavenly notes burst on my ravished ears,
What beauteous spirits met my dazzled eye!
Hark! louder swells the music of the spheres,
More clear the forms of speechless bliss float by,
And heavenly gestures suit aethereal melody.
But fairer than the spirits of the air,
More graceful than the Sylph of symmetry,
Than the enthusiast’s fancied love more fair,
Were the bright forms that swept the azure sky.
Enthroned in roseate light, a heavenly band
Strewed flowers of bliss that never fade away;
They welcome virtue to its native land,
And songs of triumph greet the joyous day
When endless bliss the woes of fleeting life repay.
Congenial minds will seek their kindred soul,
E’en though the tide of time has rolled between;
They mock weak matter’s impotent control,
And seek of endless life the eternal scene.
At death’s vain summons THIS will never die,
In Nature’s chaos THIS will not decay —
These are the bands which closely, warmly, tie
Thy soul, O Charlotte, ‘yond this chain of clay,
To him who thine must be till time shall fade away.
Yes, Francis! thine was the dear knife that tore
A tyrant’s heart-strings from his guilty breast,
Thine was the daring at a tyrant’s gore,
To smile in triumph, to contemn the rest;
And thine, loved glory of thy sex! to tear
From its base shrine a despot’s haughty soul,
To laugh at sorrow in secure despair,
To mock, with smiles, life’s lingering control,
And triumph mid the griefs that round thy fate did roll.
Yes! the fierce spirits of the avenging deep
With endless tortures goad their guilty shades.
I see the lank and ghastly spectres sweep
Along the burning length of yon arcades;
And I see Satan stalk athwart the plain;
He hastes along the burning soil of Hell.
‘Welcome, ye despots, to my dark domain,
With maddening joy mine anguished senses swell
To welcome to their home the friends I love so well.’
. . .
Hark! to those notes, how sweet, how thrilling sweet
They echo to the sound of angels’ feet.
. . .
Oh haste to the bower where roses are spread,
For there is prepared thy nuptial bed.
Oh haste — hark! hark! — they’re gone.
. . .
CHORUS OF SPIRITS:
Stay, ye days of contentment and joy,
Whilst love every care is erasing,
Stay ye pleasures that never can cloy,
And ye spirits that can never cease pleasing.
And if any soft passion be near,
Which mortals, frail mortals, can know,
Let love shed on the bosom a tear,
And dissolve the chill ice-drop of woe.
‘Soft, my dearest angel, stay,
Oh! you suck my soul away;
Suck on, suck on, I glow, I glow!
Tides of maddening passion roll,
And streams of rapture drown my soul.
Now give me one more billing kiss,
Let your lips now repeat the bliss,
Endless kisses steal my breath,
No life can equal such a death.’
‘Oh! yes I will kiss thine eyes so fair,
And I will clasp thy form;
Serene is the breath of the balmy air,
But I think, love, thou feelest me warm
And I will recline on thy marble neck
Till I mingle into thee;
And I will kiss the rose on thy cheek,
And thou shalt give kisses to me.
For here is no morn to flout our delight,
Oh! dost thou not joy at this?
And here we may lie an endless night,
A long, long night of bliss.’
Spirits! when raptures move,
Say what it is to love,
When passion’s tear stands on the cheek,
When bursts the unconscious sigh;
And the tremulous lips dare not speak
What is told by the soul-felt eye.
But what is sweeter to revenge’s ear
Than the fell tyrant’s last expiring yell?
Yes! than love’s sweetest blisses ’tis more dear
To drink the floatings of a despot’s knell.
I wake —’tis done —’tis over.
_66 ye]thou 1810.
And canst thou mock mine agony, thus calm
In cloudless radiance, Queen of silver night?
Can you, ye flow’rets, spread your perfumed balm
Mid pearly gems of dew that shine so bright?
And you wild winds, thus can you sleep so still
Whilst throbs the tempest of my breast so high?
Can the fierce night-fiends rest on yonder hill,
And, in the eternal mansions of the sky,
Can the directors of the storm in powerless silence lie?
Hark! I hear music on the zephyr’s wing,
Louder it floats along the unruffled sky;
Some fairy sure has touched the viewless string —
Now faint in distant air the murmurs die.
Awhile it stills the tide of agony.
Now — now it loftier swells — again stern woe
Arises with the awakening melody.
Again fierce torments, such as demons know,
In bitterer, feller tide, on this torn bosom flow.
Arise ye sightless spirits of the storm,
Ye unseen minstrels of the aereal song,
Pour the fierce tide around this lonely form,
And roll the tempest’s wildest swell along.
Dart the red lightning, wing the forked flash,
Pour from thy cloud-formed hills the thunder’s roar;
Arouse the whirlwind — and let ocean dash
In fiercest tumult on the rocking shore —
Destroy this life or let earth’s fabric be no more.
Yes! every tie that links me here is dead;
Mysterious Fate, thy mandate I obey,
Since hope and peace, and joy, for aye are fled,
I come, terrific power, I come away.
Then o’er this ruined soul let spirits of Hell,
In triumph, laughing wildly, mock its pain;
And though with direst pangs mine heart-strings swell,
I’ll echo back their deadly yells again,
Cursing the power that ne’er made aught in vain.
Yes! all is past — swift time has fled away,
Yet its swell pauses on my sickening mind;
How long will horror nerve this frame of clay?
I’m dead, and lingers yet my soul behind.
Oh! powerful Fate, revoke thy deadly spell,
And yet that may not ever, ever be,
Heaven will not smile upon the work of Hell;
Ah! no, for Heaven cannot smile on me;
Fate, envious Fate, has sealed my wayward destiny.
I sought the cold brink of the midnight surge,
I sighed beneath its wave to hide my woes,
The rising tempest sung a funeral dirge,
And on the blast a frightful yell arose.
Wild flew the meteors o’er the maddened main,
Wilder did grief athwart my bosom glare;
Stilled was the unearthly howling, and a strain,
Swelled mid the tumult of the battling air,
’Twas like a spirit’s song, but yet more soft and fair.
I met a maniac — like he was to me,
I said —‘Poor victim, wherefore dost thou roam?
And canst thou not contend with agony,
That thus at midnight thou dost quit thine home?’
‘Ah there she sleeps: cold is her bloodless form,
And I will go to slumber in her grave;
And then our ghosts, whilst raves the maddened storm,
Will sweep at midnight o’er the wildered wave;
Wilt thou our lowly beds with tears of pity lave?’
‘Ah! no, I cannot shed the pitying tear,
This breast is cold, this heart can feel no more —
But I can rest me on thy chilling bier,
Can shriek in horror to the tempest’s roar.’
What was the shriek that struck Fancy’s ear
As it sate on the ruins of time that is past?
Hark! it floats on the fitful blast of the wind,
And breathes to the pale moon a funeral sigh.
It is the Benshie’s moan on the storm,
Or a shivering fiend that thirsting for sin,
Seeks murder and guilt when virtue sleeps,
Winged with the power of some ruthless king,
And sweeps o’er the breast of the prostrate plain.
It was not a fiend from the regions of Hell
That poured its low moan on the stillness of night:
It was not a ghost of the guilty dead,
Nor a yelling vampire reeking with gore;
But aye at the close of seven years’ end,
That voice is mixed with the swell of the storm,
And aye at the close of seven years’ end,
A shapeless shadow that sleeps on the hill
Awakens and floats on the mist of the heath.
It is not the shade of a murdered man,
Who has rushed uncalled to the throne of his God,
And howls in the pause of the eddying storm.
This voice is low, cold, hollow, and chill,
’Tis not heard by the ear, but is felt in the soul.
’Tis more frightful far than the death-daemon’s scream,
Or the laughter of fiends when they howl o’er the corpse
Of a man who has sold his soul to Hell.
It tells the approach of a mystic form,
A white courser bears the shadowy sprite;
More thin they are than the mists of the mountain,
When the clear moonlight sleeps on the waveless lake.
More pale HIS cheek than the snows of Nithona,
When winter rides on the northern blast,
And howls in the midst of the leafless wood.
Yet when the fierce swell of the tempest is raving,
And the whirlwinds howl in the caves of Inisfallen,
Still secure mid the wildest war of the sky,
The phantom courser scours the waste,
And his rider howls in the thunder’s roar.
O’er him the fierce bolts of avenging Heaven
Pause, as in fear, to strike his head.
The meteors of midnight recoil from his figure,
Yet the ‘wildered peasant, that oft passes by,
With wonder beholds the blue flash through his form:
And his voice, though faint as the sighs of the dead,
The startled passenger shudders to hear,
More distinct than the thunder’s wildest roar.
Then does the dragon, who, chained in the caverns
To eternity, curses the champion of Erin,
Moan and yell loud at the lone hour of midnight,
And twine his vast wreaths round the forms of the daemons;
Then in agony roll his death-swimming eyeballs,
Though ‘wildered by death, yet never to die!
Then he shakes from his skeleton folds the nightmares,
Who, shrieking in agony, seek the couch
Of some fevered wretch who courts sleep in vain;
Then the tombless ghosts of the guilty dead
In horror pause on the fitful gale.
They float on the swell of the eddying tempest,
And scared seek the caves of gigantic . . .
Where their thin forms pour unearthly sounds
On the blast that sweets the breast of the lake,
And mingles its swell with the moonlight air.
Art thou indeed forever gone,
Forever, ever, lost to me?
Must this poor bosom beat alone,
Or beat at all, if not for thee?
Ah! why was love to mortals given,
To lift them to the height of Heaven,
Or dash them to the depths of Hell?
Yet I do not reproach thee, dear!
Ah, no! the agonies that swell
This panting breast, this frenzied brain,
Might wake my —‘s slumb’ring tear.
Oh! Heaven is witness I did love,
And Heaven does know I love thee still,
Does know the fruitless sick’ning thrill,
When reason’s judgement vainly strove
To blot thee from my memory;
But which might never, never be.
Oh! I appeal to that blest day
When passion’s wildest ecstasy
Was coldness to the joys I knew,
When every sorrow sunk away.
Oh! I had never lived before,
But now those blisses are no more.
And now I cease to live again,
I do not blame thee, love; ah, no!
The breast that feels this anguished woe.
Throbs for thy happiness alone.
Two years of speechless bliss are gone,
I thank thee, dearest, for the dream.
’Tis night — what faint and distant scream
Comes on the wild and fitful blast?
It moans for pleasures that are past,
It moans for days that are gone by.
Oh! lagging hours, how slow you fly!
I see a dark and lengthened vale,
The black view closes with the tomb;
But darker is the lowering gloom
That shades the intervening dale.
In visioned slumber for awhile
I seem again to share thy smile,
I seem to hang upon thy tone.
Again you say, ‘Confide in me,
For I am thine, and thine alone,
And thine must ever, ever be.’
But oh! awak’ning still anew,
Athwart my enanguished senses flew
A fiercer, deadlier agony!
[End of “Posthumous Fragments of Margaret Nicholson”.]
Tremble, Kings despised of man!
Ye traitors to your Country,
Tremble! Your parricidal plan
At length shall meet its destiny . . .
We all are soldiers fit to fight,
But if we sink in glory’s night
Our mother Earth will give ye new
The brilliant pathway to pursue
Which leads to Death or Victory . . .
[Published by Forman, “Poetical Works of P. B. S.”, 1876; dated 1810.]
Dares the lama, most fleet of the sons of the wind,
The lion to rouse from his skull-covered lair?
When the tiger approaches can the fast-fleeting hind
Repose trust in his footsteps of air?
No! Abandoned he sinks in a trance of despair,
The monster transfixes his prey,
On the sand flows his life-blood away;
Whilst India’s rocks to his death-yells reply,
Protracting the horrible harmony.
Yet the fowl of the desert, when danger encroaches,
Dares fearless to perish defending her brood,
Though the fiercest of cloud-piercing tyrants approaches
Thirsting — ay, thirsting for blood;
And demands, like mankind, his brother for food;
Yet more lenient, more gentle than they;
For hunger, not glory, the prey
Must perish. Revenge does not howl in the dead.
Nor ambition with fame crown the murderer’s head.
Though weak as the lama that bounds on the mountains,
And endued not with fast-fleeting footsteps of air,
Yet, yet will I draw from the purest of fountains,
Though a fiercer than tiger is there.
Though, more dreadful than death, it scatters despair,
Though its shadow eclipses the day,
And the darkness of deepest dismay
Spreads the influence of soul-chilling terror around,
And lowers on the corpses, that rot on the ground.
They came to the fountain to draw from its stream
Waves too pure, too celestial, for mortals to see;
They bathed for awhile in its silvery beam,
Then perished, and perished like me.
For in vain from the grasp of the Bigot I flee;
The most tenderly loved of my soul
Are slaves to his hated control.
He pursues me, he blasts me! ’Tis in vain that I fly:—
What remains, but to curse him — to curse him and die?
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1809-10. The title is Rossetti’s (1870).]
Oh! take the pure gem to where southerly breezes,
Waft repose to some bosom as faithful as fair,
In which the warm current of love never freezes,
As it rises unmingled with selfishness there,
Which, untainted by pride, unpolluted by care,
Might dissolve the dim icedrop, might bid it arise,
Too pure for these regions, to gleam in the skies.
Or where the stern warrior, his country defending,
Dares fearless the dark-rolling battle to pour,
Or o’er the fell corpse of a dread tyrant bending,
Where patriotism red with his guilt-reeking gore
Plants Liberty’s flag on the slave-peopled shore,
With victory’s cry, with the shout of the free,
Let it fly, taintless Spirit, to mingle with thee.
For I found the pure gem, when the daybeam returning,
Ineffectual gleams on the snow-covered plain,
When to others the wished-for arrival of morning
Brings relief to long visions of soul-racking pain;
But regret is an insult — to grieve is in vain:
And why should we grieve that a spirit so fair
Seeks Heaven to mix with its own kindred there?
But still ’twas some Spirit of kindness descending
To share in the load of mortality’s woe,
Who over thy lowly-built sepulchre bending
Bade sympathy’s tenderest teardrop to flow.
Not for THEE soft compassion celestials did know,
But if ANGELS can weep, sure MAN may repine,
May weep in mute grief o’er thy low-laid shrine.
And did I then say, for the altar of glory,
That the earliest, the loveliest of flowers I’d entwine,
Though with millions of blood-reeking victims ’twas gory,
Though the tears of the widow polluted its shrine,
Though around it the orphans, the fatherless pine?
Oh! Fame, all thy glories I’d yield for a tear
To shed on the grave of a heart so sincere.
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1809-10. The poem, with title as above, is included in the Esdaile manuscript book.]
Why is it said thou canst not live
In a youthful breast and fair,
Since thou eternal life canst give,
Canst bloom for ever there?
Since withering pain no power possessed,
Nor age, to blanch thy vermeil hue,
Nor time’s dread victor, death, confessed,
Though bathed with his poison dew,
Still thou retain’st unchanging bloom,
Fixed tranquil, even in the tomb.
And oh! when on the blest, reviving,
The day-star dawns of love,
Each energy of soul surviving
More vivid, soars above,
Hast thou ne’er felt a rapturous thrill,
Like June’s warm breath, athwart thee fly,
O’er each idea then to steal,
When other passions die?
Felt it in some wild noonday dream,
When sitting by the lonely stream,
Where Silence says, ‘Mine is the dell’;
And not a murmur from the plain,
And not an echo from the fell,
Disputes her silent reign.
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1811. The title is Rossetti’s (1870).]
By the mossy brink,
With me the Prince shall sit and think;
Shall muse in visioned Regency,
Rapt in bright dreams of dawning Royalty.
[Published by Rossetti, “Complete Poetical Works of P. B. S.”, 1870; dated 1811.]
Sweet star, which gleaming o’er the darksome scene
Through fleecy clouds of silvery radiance fliest,
Spanglet of light on evening’s shadowy veil,
Which shrouds the day-beam from the waveless lake,
Lighting the hour of sacred love; more sweet
Than the expiring morn-star’s paly fires:—
Sweet star! When wearied Nature sinks to sleep,
And all is hushed — all, save the voice of Love,
Whose broken murmurings swell the balmy blast
Of soft Favonius, which at intervals
Sighs in the ear of stillness, art thou aught but
Lulling the slaves of interest to repose
With that mild, pitying gaze? Oh, I would look
In thy dear beam till every bond of sense
Became enamoured —
[Published (without title) by Hogg, “Life of Shelley”, 1858; dated 1811. The title is Rossetti’s (1870).]
Maiden, quench the glare of sorrow
Struggling in thine haggard eye:
Firmness dare to borrow
From the wreck of destiny;
For the ray morn’s bloom revealing
Can never boast so bright an hue
As that which mocks concealing,
And sheds its loveliest light on you.
Yet is the tie departed
Which bound thy lovely soul to bliss?
Has it left thee broken-hearted
In a world so cold as this?
Yet, though, fainting fair one,
Sorrow’s self thy cup has given,
Dream thou’lt meet thy dear one,
Never more to part, in Heaven.
Existence would I barter
For a dream so dear as thine,
And smile to die a martyr
On affection’s bloodless shrine.
Nor would I change for pleasure
That withered hand and ashy cheek,
If my heart enshrined a treasure
Such as forces thine to break.
[Published by Rossetti, “Complete Poetical Works of P. B. S.”, 1870; dated 1810-11.]
She was an aged woman; and the years
Which she had numbered on her toilsome way
Had bowed her natural powers to decay.
She was an aged woman; yet the ray
Which faintly glimmered through her starting tears,
Pressed into light by silent misery,
Hath soul’s imperishable energy.
She was a cripple, and incapable
To add one mite to gold-fed luxury:
And therefore did her spirit dimly feel
That poverty, the crime of tainting stain,
Would merge her in its depths, never to rise again.
One only son’s love had supported her.
She long had struggled with infirmity,
Lingering to human life-scenes; for to die,
When fate has spared to rend some mental tie,
Would many wish, and surely fewer dare.
But, when the tyrant’s bloodhounds forced the child
For his cursed power unhallowed arms to wield —
Bend to another’s will — become a thing
More senseless than the sword of battlefield —
Then did she feel keen sorrow’s keenest sting;
And many years had passed ere comfort they would bring.
For seven years did this poor woman live
In unparticipated solitude.
Thou mightst have seen her in the forest rude
Picking the scattered remnants of its wood.
If human, thou mightst then have learned to grieve.
The gleanings of precarious charity
Her scantiness of food did scarce supply.
The proofs of an unspeaking sorrow dwelt
Within her ghastly hollowness of eye:
Each arrow of the season’s change she felt.
Yet still she groans, ere yet her race were run,
One only hope: it was — once more to see her son.
It was an eve of June, when every star
Spoke peace from Heaven to those on earth that live.
She rested on the moor. ’Twas such an eve
When first her soul began indeed to grieve:
Then he was here; now he is very far.
The sweetness of the balmy evening
A sorrow o’er her aged soul did fling,
Yet not devoid of rapture’s mingled tear:
A balm was in the poison of the sting.
This aged sufferer for many a year
Had never felt such comfort. She suppressed
A sigh — and turning round, clasped William to her breast!
And, though his form was wasted by the woe
Which tyrants on their victims love to wreak,
Though his sunk eyeballs and his faded cheek
Of slavery’s violence and scorn did speak,
Yet did the aged woman’s bosom glow.
The vital fire seemed re-illumed within
By this sweet unexpected welcoming.
Oh, consummation of the fondest hope
That ever soared on Fancy’s wildest wing!
Oh, tenderness that foundst so sweet a scope!
Prince who dost pride thee on thy mighty sway,
When THOU canst feel such love, thou shalt be great as they!
Her son, compelled, the country’s foes had fought,
Had bled in battle; and the stern control
Which ruled his sinews and coerced his soul
Utterly poisoned life’s unmingled bowl,
And unsubduable evils on him brought.
He was the shadow of the lusty child
Who, when the time of summer season smiled,
Did earn for her a meal of honesty,
And with affectionate discourse beguiled
The keen attacks of pain and poverty;
Till Power, as envying her this only joy,
From her maternal bosom tore the unhappy boy.
And now cold charity’s unwelcome dole
Was insufficient to support the pair;
And they would perish rather than would bear
The law’s stern slavery, and the insolent stare
With which law loves to rend the poor man’s soul —
The bitter scorn, the spirit-sinking noise
Of heartless mirth which women, men, and boys
Wake in this scene of legal misery.
. . .
[Published (from Esdaile manuscript with title as above) by Rossetti, “Complete Poetical Works of P. B. S.”, 1870. Rossetti’s title is “Mother and Son”.]
_28 grieve Esdaile manuscript; feel, 1870.
_37 to those on earth that live Esdaile manuscripts; omitted, 1870.
Brothers! between you and me
Whirlwinds sweep and billows roar:
Yet in spirit oft I see
On thy wild and winding shore
Freedom’s bloodless banners wave —
Feel the pulses of the brave
Unextinguished in the grave —
See them drenched in sacred gore —
Catch the warrior’s gasping breath
Murmuring ‘Liberty or death!’
Shout aloud! Let every slave,
Crouching at Corruption’s throne,
Start into a man, and brave
Racks and chains without a groan:
And the castle’s heartless glow,
And the hovel’s vice and woe,
Fade like gaudy flowers that blow —
Weeds that peep, and then are gone
Whilst, from misery’s ashes risen,
Love shall burst the captive’s prison.
Cotopaxi! bid the sound
Through thy sister mountains ring,
Till each valley smile around
At the blissful welcoming!
And, O thou stern Ocean deep,
Thou whose foamy billows sweep
Shores where thousands wake to weep
Whilst they curse a villain king,
On the winds that fan thy breast
Bear thou news of Freedom’s rest!
Can the daystar dawn of love,
Where the flag of war unfurled
Floats with crimson stain above
The fabric of a ruined world?
Never but to vengeance driven
When the patriot’s spirit shriven
Seeks in death its native Heaven!
There, to desolation hurled,
Widowed love may watch thy bier,
Balm thee with its dying tear.
[Published (from the Esdaile manuscript with title as above) by Rossetti, “Complete Poetical Works of P. B. S.”, 1870; dated 1812. Rossetti’s title is “The Mexican Revolution”.]
Bear witness, Erin! when thine injured isle
Sees summer on its verdant pastures smile,
Its cornfields waving in the winds that sweep
The billowy surface of thy circling deep!
Thou tree whose shadow o’er the Atlantic gave
Peace, wealth and beauty, to its friendly wave, its blossoms fade,
And blighted are the leaves that cast its shade;
Whilst the cold hand gathers its scanty fruit,
Whose chillness struck a canker to its root.
I could stand
Upon thy shores, O Erin, and could count
The billows that, in their unceasing swell,
Dash on thy beach, and every wave might seem
An instrument in Time the giant’s grasp,
To burst the barriers of Eternity.
Proceed, thou giant, conquering and to conquer;
March on thy lonely way! The nations fall
Beneath thy noiseless footstep; pyramids
That for millenniums have defied the blast,
And laughed at lightnings, thou dost crush to nought.
Yon monarch, in his solitary pomp,
Is but the fungus of a winter day
That thy light footstep presses into dust.
Thou art a conqueror, Time; all things give way
Before thee but the ‘fixed and virtuous will’;
The sacred sympathy of soul which was
When thou wert not, which shall be when thou perishest.
. . .
[Published, 1-10, by Rossetti, “Complete Poetical Works of P. B. S.”, 1870; 11-17, 25-28, by Dowden, “Life of Shelley”, 1887; 18-24 by Kingsland, “Poet-Lore”, July, 1892. Dated 1812.]
. . .
No trump tells thy virtues — the grave where they rest
With thy dust shall remain unpolluted by fame,
Till thy foes, by the world and by fortune caressed,
Shall pass like a mist from the light of thy name.
When the storm-cloud that lowers o’er the day-beam is gone,
Unchanged, unextinguished its life-spring will shine;
When Erin has ceased with their memory to groan,
She will smile through the tears of revival on thine.
[Published from the Esdaile manuscript book by Dowden, “Life of Shelley”, 1887; dated 1812.]
A scene, which ‘wildered fancy viewed
In the soul’s coldest solitude,
With that same scene when peaceful love
Flings rapture’s colour o’er the grove,
When mountain, meadow, wood and stream
With unalloying glory gleam,
And to the spirit’s ear and eye
Are unison and harmony.
The moonlight was my dearer day;
Then would I wander far away,
And, lingering on the wild brook’s shore
To hear its unremitting roar,
Would lose in the ideal flow
All sense of overwhelming woe;
Or at the noiseless noon of night
Would climb some heathy mountain’s height,
And listen to the mystic sound
That stole in fitful gasps around.
I joyed to see the streaks of day
Above the purple peaks decay,
And watch the latest line of light
Just mingling with the shades of night;
For day with me was time of woe
When even tears refused to flow;
Then would I stretch my languid frame
Beneath the wild woods’ gloomiest shade,
And try to quench the ceaseless flame
That on my withered vitals preyed;
Would close mine eyes and dream I were
On some remote and friendless plain,
And long to leave existence there,
If with it I might leave the pain
That with a finger cold and lean
Wrote madness on my withering mien.
It was not unrequited love
That bade my ‘wildered spirit rove;
’Twas not the pride disdaining life,
That with this mortal world at strife
Would yield to the soul’s inward sense,
Then groan in human impotence,
And weep because it is not given
To taste on Earth the peace of Heaven.
’Twas not that in the narrow sphere
Where Nature fixed my wayward fate
There was no friend or kindred dear
Formed to become that spirit’s mate,
Which, searching on tired pinion, found
Barren and cold repulse around;
Oh, no! yet each one sorrow gave
New graces to the narrow grave.
For broken vows had early quelled
The stainless spirit’s vestal flame;
Yes! whilst the faithful bosom swelled,
Then the envenomed arrow came,
And Apathy’s unaltering eye
Beamed coldness on the misery;
And early I had learned to scorn
The chains of clay that bound a soul
Panting to seize the wings of morn,
And where its vital fires were born
To soar, and spur the cold control
Which the vile slaves of earthly night
Would twine around its struggling flight.
Oh, many were the friends whom fame
Had linked with the unmeaning name,
Whose magic marked among mankind
The casket of my unknown mind,
Which hidden from the vulgar glare
Imbibed no fleeting radiance there.
My darksome spirit sought — it found
A friendless solitude around.
For who that might undaunted stand,
The saviour of a sinking land,
Would crawl, its ruthless tyrant’s slave,
And fatten upon Freedom’s grave,
Though doomed with her to perish, where
The captive clasps abhorred despair.
They could not share the bosom’s feeling,
Which, passion’s every throb revealing,
Dared force on the world’s notice cold
Thoughts of unprofitable mould,
Who bask in Custom’s fickle ray,
Fit sunshine of such wintry day!
They could not in a twilight walk
Weave an impassioned web of talk,
Till mysteries the spirits press
In wild yet tender awfulness,
Then feel within our narrow sphere
How little yet how great we are!
But they might shine in courtly glare,
Attract the rabble’s cheapest stare,
And might command where’er they move
A thing that bears the name of love;
They might be learned, witty, gay,
Foremost in fashion’s gilt array,
On Fame’s emblazoned pages shine,
Be princes’ friends, but never mine!
Ye jagged peaks that frown sublime,
Mocking the blunted scythe of Time,
Whence I would watch its lustre pale
Steal from the moon o’er yonder vale
Thou rock, whose bosom black and vast,
Bared to the stream’s unceasing flow,
Ever its giant shade doth cast
On the tumultuous surge below:
Woods, to whose depths retires to die
The wounded Echo’s melody,
And whither this lone spirit bent
The footstep of a wild intent:
Meadows! whose green and spangled breast
These fevered limbs have often pressed,
Until the watchful fiend Despair
Slept in the soothing coolness there!
Have not your varied beauties seen
The sunken eye, the withering mien,
Sad traces of the unuttered pain
That froze my heart and burned my brain.
How changed since Nature’s summer form
Had last the power my grief to charm,
Since last ye soothed my spirit’s sadness,
Strange chaos of a mingled madness!
Changed! — not the loathsome worm that fed
In the dark mansions of the dead,
Now soaring through the fields of air,
And gathering purest nectar there,
A butterfly, whose million hues
The dazzled eye of wonder views,
Long lingering on a work so strange,
Has undergone so bright a change.
How do I feel my happiness?
I cannot tell, but they may guess
Whose every gloomy feeling gone,
Friendship and passion feel alone;
Who see mortality’s dull clouds
Before affection’s murmur fly,
Whilst the mild glances of her eye
Pierce the thin veil of flesh that shrouds
The spirit’s inmost sanctuary.
O thou! whose virtues latest known,
First in this heart yet claim’st a throne;
Whose downy sceptre still shall share
The gentle sway with virtue there;
Thou fair in form, and pure in mind,
Whose ardent friendship rivets fast
The flowery band our fates that bind,
Which incorruptible shall last
When duty’s hard and cold control
Has thawed around the burning soul —
The gloomiest retrospects that bind
With crowns of thorn the bleeding mind,
The prospects of most doubtful hue
That rise on Fancy’s shuddering view —
Are gilt by the reviving ray
Which thou hast flung upon my day.
[Published from the Esdaile manuscript book by Dowden, “Life of Shelley”, 1887.]
Ever as now with Love and Virtue’s glow
May thy unwithering soul not cease to burn,
Still may thine heart with those pure thoughts o’erflow
Which force from mine such quick and warm return.
[Published from the Esdaile manuscript book by Dowden, “Life of Shelley”, 1887; dated August 1, 1812.]
It is not blasphemy to hope that Heaven
More perfectly will give those nameless joys
Which throb within the pulses of the blood
And sweeten all that bitterness which Earth
Infuses in the heaven-born soul. O thou
Whose dear love gleamed upon the gloomy path
Which this lone spirit travelled, drear and cold,
Yet swiftly leading to those awful limits
Which mark the bounds of Time and of the space
When Time shall be no more; wilt thou not turn
Those spirit-beaming eyes and look on me,
Until I be assured that Earth is Heaven,
And Heaven is Earth? — will not thy glowing cheek,
Glowing with soft suffusion, rest on mine,
And breathe magnetic sweetness through the frame
Of my corporeal nature, through the soul
Now knit with these fine fibres? I would give
The longest and the happiest day that fate
Has marked on my existence but to feel
ONE soul-reviving kiss . . . O thou most dear,
’Tis an assurance that this Earth is Heaven,
And Heaven the flower of that untainted seed
Which springeth here beneath such love as ours.
Harriet! let death all mortal ties dissolve,
But ours shall not be mortal! The cold hand
Of Time may chill the love of earthly minds
Half frozen now; the frigid intercourse
Of common souls lives but a summer’s day;
It dies, where it arose, upon this earth.
But ours! oh, ’tis the stretch of Fancy’s hope
To portray its continuance as now,
Warm, tranquil, spirit-healing; nor when age
Has tempered these wild ecstasies, and given
A soberer tinge to the luxurious glow
Which blazing on devotion’s pinnacle
Makes virtuous passion supersede the power
Of reason; nor when life’s aestival sun
To deeper manhood shall have ripened me;
Nor when some years have added judgement’s store
To all thy woman sweetness, all the fire
Which throbs in thine enthusiast heart; not then
Shall holy friendship (for what other name
May love like ours assume?), not even then
Shall Custom so corrupt, or the cold forms
Of this desolate world so harden us,
As when we think of the dear love that binds
Our souls in soft communion, while we know
Each other’s thoughts and feelings, can we say
Unblushingly a heartless compliment,
Praise, hate, or love with the unthinking world,
Or dare to cut the unrelaxing nerve
That knits our love to virtue. Can those eyes,
Beaming with mildest radiance on my heart
To purify its purity, e’er bend
To soothe its vice or consecrate its fears?
Never, thou second Self! Is confidence
So vain in virtue that I learn to doubt
The mirror even of Truth? Dark flood of Time,
Roll as it listeth thee; I measure not
By month or moments thy ambiguous course.
Another may stand by me on thy brink,,
And watch the bubble whirled beyond his ken,
Which pauses at my feet. The sense of love,
The thirst for action, and the impassioned thought
Prolong my being; if I wake no more,
My life more actual living will contain
Than some gray veteran’s of the world’s cold school,
Whose listless hours unprofitably roll
By one enthusiast feeling unredeemed,
Virtue and Love! unbending Fortitude,
Freedom, Devotedness and Purity!
That life my Spirit consecrates to you.
[Published, 5-13, by Forman, “Poetical Works of P. B. S.”, 1876; 58-69, by Shelley, “Notes to Queen Mab”, 1813; and entire (from the Esdaile manuscript book) by Dowden, “Life of Shelley”, 1887; dated 1812.]
Bright ball of flame that through the gloom of even
Silently takest thine aethereal way,
And with surpassing glory dimm’st each ray
Twinkling amid the dark blue depths of Heaven —
Unlike the fire thou bearest, soon shalt thou
Fade like a meteor in surrounding gloom,
Whilst that, unquenchable, is doomed to glow
A watch-light by the patriot’s lonely tomb;
A ray of courage to the oppressed and poor;
A spark, though gleaming on the hovel’s hearth,
Which through the tyrant’s gilded domes shall roar;
A beacon in the darkness of the Earth;
A sun which, o’er the renovated scene,
Shall dart like Truth where Falsehood yet has been.
[Published from the Esdaile manuscript book by Dowden, “Life of Shelley”, 1887; dated August, 1812.]
Vessels of heavenly medicine! may the breeze
Auspicious waft your dark green forms to shore;
Safe may ye stem the wide surrounding roar
Of the wild whirlwinds and the raging seas;
And oh! if Liberty e’er deigned to stoop
From yonder lowly throne her crownless brow,
Sure she will breathe around your emerald group
The fairest breezes of her West that blow.
Yes! she will waft ye to some freeborn soul
Whose eye-beam, kindling as it meets your freight,
Her heaven-born flame in suffering Earth will light,
Until its radiance gleams from pole to pole,
And tyrant-hearts with powerless envy burst
To see their night of ignorance dispersed.
[Published from the Esdaile manuscript book by Dowden, “Life of Shelley”, 1887; dated August, 1812.]
Once, early in the morning, Beelzebub arose,
With care his sweet person adorning,
He put on his Sunday clothes.
He drew on a boot to hide his hoof,
He drew on a glove to hide his claw,
His horns were concealed by a Bras Chapeau,
And the Devil went forth as natty a Beau
As Bond-street ever saw.
He sate him down, in London town,
Before earth’s morning ray;
With a favourite imp he began to chat,
On religion, and scandal, this and that,
Until the dawn of day.
And then to St. James’s Court he went,
And St. Paul’s Church he took on his way;
He was mighty thick with every Saint,
Though they were formal and he was gay.
The Devil was an agriculturist,
And as bad weeds quickly grow,
In looking over his farm, I wist,
He wouldn’t find cause for woe.
He peeped in each hole, to each chamber stole,
His promising live-stock to view;
Grinning applause, he just showed them his claws,
And they shrunk with affright from his ugly sight,
Whose work they delighted to do.
Satan poked his red nose into crannies so small
One would think that the innocents fair,
Poor lambkins! were just doing nothing at all
But settling some dress or arranging some ball,
But the Devil saw deeper there.
A Priest, at whose elbow the Devil during prayer
Sate familiarly, side by side,
Declared that, if the Tempter were there,
His presence he would not abide.
Ah! ah! thought Old Nick, that’s a very stale trick,
For without the Devil, O favourite of Evil,
In your carriage you would not ride.
Satan next saw a brainless King,
Whose house was as hot as his own;
Many Imps in attendance were there on the wing,
They flapped the pennon and twisted the sting,
Close by the very Throne.
Ah! ah! thought Satan, the pasture is good,
My Cattle will here thrive better than others;
They dine on news of human blood,
They sup on the groans of the dying and dead,
And supperless never will go to bed;
Which will make them fat as their brothers.
Fat as the Fiends that feed on blood,
Fresh and warm from the fields of Spain,
Where Ruin ploughs her gory way,
Where the shoots of earth are nipped in the bud,
Where Hell is the Victor’s prey,
Its glory the meed of the slain.
Fat — as the Death-birds on Erin’s shore,
That glutted themselves in her dearest gore,
And flitted round Castlereagh,
When they snatched the Patriot’s heart, that HIS grasp
Had torn from its widow’s maniac clasp,
— And fled at the dawn of day.
Fat — as the Reptiles of the tomb,
That riot in corruption’s spoil,
That fret their little hour in gloom,
And creep, and live the while.
Fat as that Prince’s maudlin brain,
Which, addled by some gilded toy,
Tired, gives his sweetmeat, and again
Cries for it, like a humoured boy.
For he is fat — his waistcoat gay,
When strained upon a levee day,
Scarce meets across his princely paunch;
And pantaloons are like half-moons
Upon each brawny haunch.
How vast his stock of calf! when plenty
Had filled his empty head and heart,
Enough to satiate foplings twenty,
Could make his pantaloon seams start.
The Devil (who sometimes is called Nature),
For men of power provides thus well,
Whilst every change and every feature,
Their great original can tell.
Satan saw a lawyer a viper slay,
That crawled up the leg of his table,
It reminded him most marvellously
Of the story of Cain and Abel.
The wealthy yeoman, as he wanders
His fertile fields among,
And on his thriving cattle ponders,
Counts his sure gains, and hums a song;
Thus did the Devil, through earth walking,
Hum low a hellish song.
For they thrive well whose garb of gore
Is Satan’s choicest livery,
And they thrive well who from the poor
Have snatched the bread of penury,
And heap the houseless wanderer’s store
On the rank pile of luxury.
The Bishops thrive, though they are big;
The Lawyers thrive, though they are thin;
For every gown, and every wig,
Hides the safe thrift of Hell within.
Thus pigs were never counted clean,
Although they dine on finest corn;
And cormorants are sin-like lean,
Although they eat from night to morn.
Oh! why is the Father of Hell in such glee,
As he grins from ear to ear?
Why does he doff his clothes joyfully,
As he skips, and prances, and flaps his wing,
As he sidles, leers, and twirls his sting,
And dares, as he is, to appear?
A statesman passed — alone to him,
The Devil dare his whole shape uncover,
To show each feature, every limb,
Secure of an unchanging lover.
At this known sign, a welcome sight,
The watchful demons sought their King,
And every Fiend of the Stygian night,
Was in an instant on the wing.
Pale Loyalty, his guilt-steeled brow,
With wreaths of gory laurel crowned:
The hell-hounds, Murder, Want and Woe,
Forever hungering, flocked around;
From Spain had Satan sought their food,
’Twas human woe and human blood!
Hark! the earthquake’s crash I hear —
Kings turn pale, and Conquerors start,
Ruffians tremble in their fear,
For their Satan doth depart.
This day Fiends give to revelry
To celebrate their King’s return,
And with delight its Sire to see
Hell’s adamantine limits burn.
But were the Devil’s sight as keen
As Reason’s penetrating eye,
His sulphurous Majesty I ween,
Would find but little cause for joy.
For the sons of Reason see
That, ere fate consume the Pole,
The false Tyrant’s cheek shall be
Bloodless as his coward soul.
[Published as a broadside by Shelley, 1812.]
_55 Where cj. Rossetti; When 1812.
Where man’s profane and tainting hand
Nature’s primaeval loveliness has marred,
And some few souls of the high bliss debarred
Which else obey her powerful command;
. . . mountain piles
That load in grandeur Cambria’s emerald vales.
[Published (from the Esdaile manuscript book) by Dowden, “Life of Shelley”, 1887; dated August, 1812.]
Hail to thee, Cambria! for the unfettered wind
Which from thy wilds even now methinks I feel,
Chasing the clouds that roll in wrath behind,
And tightening the soul’s laxest nerves to steel;
True mountain Liberty alone may heal
The pain which Custom’s obduracies bring,
And he who dares in fancy even to steal
One draught from Snowdon’s ever sacred spring
Blots out the unholiest rede of worldly witnessing.
And shall that soul, to selfish peace resigned,
So soon forget the woe its fellows share?
Can Snowdon’s Lethe from the free-born mind
So soon the page of injured penury tear?
Does this fine mass of human passion dare
To sleep, unhonouring the patriot’s fall,
Or life’s sweet load in quietude to bear
While millions famish even in Luxury’s hall,
And Tyranny, high raised, stern lowers on all?
No, Cambria! never may thy matchless vales
A heart so false to hope and virtue shield;
Nor ever may thy spirit-breathing gales
Waft freshness to the slaves who dare to yield.
For me! . . . the weapon that I burn to wield
I seek amid thy rocks to ruin hurled,
That Reason’s flag may over Freedom’s field,
Symbol of bloodless victory, wave unfurled,
A meteor-sign of love effulgent o’er the world.
. . .
Do thou, wild Cambria, calm each struggling thought;
Cast thy sweet veil of rocks and woods between,
That by the soul to indignation wrought
Mountains and dells be mingled with the scene;
Let me forever be what I have been,
But not forever at my needy door
Let Misery linger speechless, pale and lean;
I am the friend of the unfriended poor —
Let me not madly stain their righteous cause in gore.
[Published (from the Esdaile manuscript book) by Dowden, “Life of Shelley”, 1887; dated November, 1812.]
Is it the Eternal Triune, is it He
Who dares arrest the wheels of destiny
And plunge me in the lowest Hell of Hells?
Will not the lightning’s blast destroy my frame?
Will not steel drink the blood-life where it swells?
No — let me hie where dark Destruction dwells,
To rouse her from her deeply caverned lair,
And, taunting her cursed sluggishness to ire,
Light long Oblivion’s death-torch at its flame
And calmly mount Annihilation’s pyre.
Tyrant of Earth! pale Misery’s jackal Thou!
Are there no stores of vengeful violent fate
Within the magazines of Thy fierce hate?
No poison in the clouds to bathe a brow
That lowers on Thee with desperate contempt?
Where is the noonday Pestilence that slew
The myriad sons of Israel’s favoured nation?
Where the destroying Minister that flew
Pouring the fiery tide of desolation
Upon the leagued Assyrian’s attempt?
Where the dark Earthquake-daemon who engorged
At the dread word Korah’s unconscious crew?
Or the Angel’s two-edged sword of fire that urged
Our primal parents from their bower of bliss
(Reared by Thine hand) for errors not their own
By Thine omniscient mind foredoomed, foreknown?
Yes! I would court a ruin such as this,
Almighty Tyrant! and give thanks to Thee —
Drink deeply — drain the cup of hate; remit this — I may die.
[Published (from the Esdaile manuscript book) by Bertram Dobell, 1887.]
O thou bright Sun! beneath the dark blue line
Of western distance that sublime descendest,
And, gleaming lovelier as thy beams decline,
Thy million hues to every vapour lendest,
And, over cobweb lawn and grove and stream
Sheddest the liquid magic of thy light,
Till calm Earth, with the parting splendour bright,
Shows like the vision of a beauteous dream;
What gazer now with astronomic eye
Could coldly count the spots within thy sphere?
Such were thy lover, Harriet, could he fly
The thoughts of all that makes his passion dear,
And, turning senseless from thy warm caress —
Pick flaws in our close-woven happiness.
[Published by Dowden, “Life of Shelley”, 1887. Composed July 31, 1813.]
I love thee, Baby! for thine own sweet sake;
Those azure eyes, that faintly dimpled cheek,
Thy tender frame, so eloquently weak,
Love in the sternest heart of hate might wake;
But more when o’er thy fitful slumber bending
Thy mother folds thee to her wakeful heart,
Whilst love and pity, in her glances blending,
All that thy passive eyes can feel impart:
More, when some feeble lineaments of her,
Who bore thy weight beneath her spotless bosom,
As with deep love I read thy face, recur —
More dear art thou, O fair and fragile blossom;
Dearest when most thy tender traits express
The image of thy mother’s loveliness.
[Published by Dowden, “Life of Shelley”, 1887. Composed September, 1813.]
See yon opening flower
Spreads its fragrance to the blast;
It fades within an hour,
Its decay is pale — is fast.
Paler is yon maiden;
Faster is her heart’s decay;
Deep with sorrow laden,
She sinks in death away.
[Published as Shelley’s by Medwin, “Life of Shelley”, 1847, 1 page 58.]
The Elements respect their Maker’s seal!
Still Like the scathed pine tree’s height,
Braving the tempests of the night
Have I ‘scaped the flickering flame.
Like the scathed pine, which a monument stands
Of faded grandeur, which the brands
Of the tempest-shaken air
Have riven on the desolate heath;
Yet it stands majestic even in death,
And rears its wild form there.,
[Published as Shelley’s by Medwin, “Life of Shelley”, 1847, 1 page 56.]
Shall we roam, my love,
To the twilight grove,
When the moon is rising bright;
Oh, I’ll whisper there,
In the cool night-air,
What I dare not in broad daylight!
I’ll tell thee a part
Of the thoughts that start
To being when thou art nigh;
And thy beauty, more bright
Than the stars’ soft light,
Shall seem as a weft from the sky.
When the pale moonbeam
On tower and stream
Sheds a flood of silver sheen,
How I love to gaze
As the cold ray strays
O’er thy face, my heart’s throned queen!
Wilt thou roam with me
To the restless sea,
And linger upon the steep,
And list to the flow
Of the waves below
How they toss and roar and leap?
Those boiling waves,
And the storm that raves
At night o’er their foaming crest,
Resemble the strife
That, from earliest life,
The passions have waged in my breast.
Oh, come then, and rove
To the sea or the grove,
When the moon is rising bright;
And I’ll whisper there,
In the cool night-air,
What I dare not in broad daylight.
[Published as Shelley’s by Medwin, “The Shelley Papers”, 1833, and by Mrs. Shelley, “Poetical Works”, 1839, 1st edition; afterwards suppressed as of doubtful authenticity.]
Last updated Tuesday, August 25, 2015 at 14:13