A review of Shelley; His Life and Work, by Walter Edwin Peck, October 1927.
Professor Peck does not apologize for writing a new life of Shelley, nor does he give any reason for doing what has been so thoroughly done already, nor are the new documents that have come into his hands of any great importance. And yet nobody is going to complain that here are two more thick, illustrated, careful and conscientious volumes devoted to the retelling of a story which everyone knows by heart. There are some stories which have to be retold by each generation, not that we have anything new to add to them, but because of some queer quality in them which makes them not only Shelley’s story but our own. Eminent and durable they stand on the skyline, a mark past which we sail, which moves as we move and yet remains the same.
Many such changes of orientation toward Shelley have been recorded. In his own lifetime all except five people looked upon him, Shelley said, “as a rare prodigy of crime and pollution, whose look even might infect.” Sixty years later he was canonized by Edward Dowden. By Matthew Arnold he was again reduced to the ordinary human scale. How many biographers and essayists have since absolved him or sentenced him, it is impossible to say. And now comes our turn to make up our minds what manner of man Shelley was; so that we read Professor Peck’s volumes, not to find out new facts, but to get Shelley more sharply outlined against the shifting image of ourselves.
If such is our purpose, never was there a biographer who gave his readers more opportunity to fulfil it than Professor Peck. He is singularly dispassionate, and yet not colourless. He has opinions, but he does not obtrude them. His attitude to Shelley is kind but not condescending. He does not rhapsodize, but at the same time he does not scold. There are only two points which he seems to plead with any personal partiality; one, that Harriet was a much wronged woman; the other, that the political importance of Shelley’s poetry is not rated sufficiently high. Perhaps we could spare the careful analysis of so many poems. We scarcely need to know how many times mountains and precipices are mentioned in the course of Shelley’s works. But as a chronicler of great learning and lucidity, Professor Peck is admirable. Here, he seems to say, is all that is actually known about Shelley’s life. In October he did this in November he did that; now it was that he wrote this poem it was here that he met that friend. And, moulding the enormous mass of the Shelley papers with dexterous fingers, he contrives tactfully to embed dates and facts in feelings, in comments, in what Shelley wrote, in what Mary wrote, in what other people wrote about them, so that we seem to be breasting the full current of Shelley’s life and get the illusion that we are, this time, seeing Shelley, not through the rosy glasses or the livid glasses which sentiment and prudery have fixed on our forerunners’ noses, but plainly, as he was. In this, of course, we are mistaken; glasses we wear, though we cannot see them. But the illusion of seeing Shelley plain is sufficiently exhilarating to tempt us to try to fix it while it lasts.
There is an image of Shelley’s personal appearance in everybody’s picture gallery. He was a lean, large-boned boy, much freckled, with big, rather prominent blue eyes. His dress was careless, of course, but it was distinguished; “he wore his clothes like a gentleman.” He was courteous and gentle in manner, but he spoke in a shrill, harsh voice and soon rose to the heights of excitement. Nobody could overlook the presence of this discordant character in the room, and his presence was strangely disturbing. It was not merely that he might do something extreme, he might, somehow, make whoever was there appear absurd. From the earliest days normal people had noticed his abnormality and had done their best, following some obscure instinct of self-preservation, to make Shelley either toe the line or else quit the society of the respectable. At Eton they called him “mad Shelley” and pelted him with muddy balls. At Oxford he spilt acid over his tutor’s carpet, “a new purchase, which he thus completely destroyed,” and for other and more serious differences of opinion he was expelled.
After that he became the champion of every down-trodden cause and person. Now it was an embankment; now a publisher; now the Irish nation; now three poor weavers condemned for treason; now a flock of neglected sheep. Spinsters of all sorts who were oppressed or aspiring found in him their leader. The first years of his youth thus were spent in dropping seditious pamphlets into old women’s hoods; in shooting scabby sheep to put them out of their misery; in raising money; in writing pamphlets; in rowing out to sea and dropping bottles into the water which when broken open by the Town Clerk of Barnstable were found to contain a seditious paper, “the contents of which the mayor has not yet been able to ascertain.” In all these wanderings and peregrinations he was accompanied by a woman, or perhaps by two women, who either had young children at the breast or were shortly expecting to become mothers. And one of them, it is said, could not contain her amusement when she saw the pamphlet dropped into the old woman’s hood, but burst out laughing.
The picture is familiar enough; the only thing that changes is our attitude toward it. Shelley, excitable, uncompromising, atheistical, throwing his pamphlets into the sea in the belief that he is going to reform the world, has become a figure which is half heroic and wholly delightful. On the other hand, the world that Shelley fought has become ridiculous. Somehow the untidy, shrill-voiced boy, with his violence and his oddity has succeeded in making Eton and Oxford, the English government, the Town Clerk and Mayor of Barnstable, the country gentlemen of Sussex and innumerable obscure people whom we might call generically, after Mary’s censorious friends, the Booths and the Baxters — Shelley has succeeded in making all these look absurd.
But, unfortunately, though one may make bodies and institutions look absurd, it is extremely difficult to make private men and women look anything so simple. Human relationships are too complex; human nature is too subtle. Thus contact with Shelley turned Harriet Westbrook, who should have been the happy mother of a commonplace family, into a muddled and bewildered woman, who wanted both to reform the world and yet to possess a coach and bonnets, and was finally drawn from the Serpentine on a winter’s morning, drowned in her despair. And Mary and Miss Hitchener, and Godwin and Claire, and Hogg and Emilia Viviani, and Sophia Stacey and Jane Williams — there is nothing tragic about them, perhaps; there is, indeed, much that is ridiculous. Still, their association with Shelley does not lead to any clear and triumphant conclusion. Was he right? Were they right? The whole relationship is muddy and obscure; it baffles; it teases.
One is reminded of the private life of another man whose power of conviction was even greater than Shelley’s, and more destructive of normal human happiness. One remembers Tolstoy and his wife. The alliance of the intense belief of genius with the easy-going non-belief or compromise of ordinary humanity must, it seems, lead to disaster and to disaster of a lingering and petty kind in which the worst side of both natures is revealed. But while Tolstoy might have wrought out his philosophy alone or in a monastery, Shelley was driven by something yielding and enthusiastic in his temperament to entangle himself with men and women. “I think one is always in love with something or other,” he wrote. But this “something or other” besides lodging in poetry and metaphysics and the good of society in general, had its dwelling in the bodies of human beings of the opposite sex.
He saw “the likeness of what is perhaps eternal” in the eyes of Mary. Then it vanished, to appear in the eyes of Emilia; then there it was again manifesting itself indisputably in Sophia Stacey or in Jane Williams. What is the lover to do when the will o’ the wisp shifts its quarters? One must go on, said Shelley, until one is stopped. And what is to stop one? Not, if one is Shelley, the conventions and superstitions which bind the baser part of mankind; not the Booths and the Baxters. Oxford might expel him, England might exile him, but still, in spite of disaster and derision, he sought the “likeness of what is perhaps eternal”; he went on being in love.
But as the object of his love was a hybrid creature, half human, half divine, so the manner of his love partook of the same ambiguous nature. There was something inhuman about Shelley. Godwin, in answer to Shelley’s first letter, noticed it. He complained of the “generalizing character” of Shelley’s style, which, he said, had the effect of making him “not an individual character” to him. Mary Shelley, musing over her life when Shelley was dead, exclaimed, “What a strange life mine has been. Love, youth, fear and fearlessness led me early from the regular routine of life and I united myself to this being who, not one of US, though like us, was pursued by numberless miseries and annoyances, in all of which I shared.” Shelley was “not one of us.” He was, even to his wife, a “being,” some one who came and went like a ghost, seeking the eternal. Of the transitory, he had little notion. The joys and sorrows, from whose threads are woven the warm cocoon of private life in which most men live, had no hold upon him. A strange formality stiffens his letters; there is no intimacy in them and no fun.
At the same time it is perfectly true, and Professor Peck does well to emphasize the fact, that Shelley loved humanity if he did not love this Harriet or that Mary. A sense of the wretchedness of human beings burnt in him as brightly and as persistently as his sense of the divine beauty of nature. He loved the clouds and the mountains and the rivers more passionately than any other man loved them; but at the foot of the mountain he always saw a ruined cottage; there were criminals in chains, hoeing up the weeds in the pavement of St. Peter’s Square; there was an old woman shaking with ague on the banks of the lovely Thames. Then he would thrust aside his writing, dismiss his dreams and trudge off to physic the poor with medicine or with soup. Inevitably there collected round him, as time went on, the oddest assortment of pensioners and protégés. He took on himself the charge of deserted women and other people’s children; he paid other persons’ debts and planned their journeys and settled their relationships. The most ethereal of poets was the most practical of men.
Hence, says Professor Peck, from this union of poetry and humanity springs the true value of Shelley’s poetry. It was the poetry of a man who was not a “pure poet,” but a poet with a passion for reforming the wrongs of men. Had he lived, he would have reconciled poetry and the statement of “the necessity of certain immediate reforms in politics, society and government.” He died too young to be able to deliver his message; and the difficulty of his poetry arises from the fact that the conflict between poetry and politics rages there unresolved. We may not agree with Professor Peck’s definition, yet we have only to read Shelley again to come up against the difficulty of which he speaks. It lies partly in the disconcerting fact that we had thought his poetry so good and we find it indeed so poor. How are we to account for the fact that we remember him as a great poet and find him on opening his pages a bad one? The explanation seems to be that he was not a “pure poet.” He did not concentrate his meaning in a small space; there is nothing in Shelley’s poetry as rich and compact as the odes of Keats. His taste could be sentimental; he had all the vices of the album makers; he was unreal, strained, verbose. The lines which Professor Peck quotes with admiration: “Good night? No, love! The night is ill,” seems to us a proof of it. But if we pass from the lyrics, with all their exquisite beauty, and read ourselves into one of the longer poems, Epipsychidion or Prometheus Unbound, where the faults have space to lose themselves, we again become convinced of his greatness. And here again we are confronted by a difficulty. For if we were asked to extract the teaching from these poems we should be at a loss. We can hardly say what reform in “politics, society and government” they advocate. Their greatness seems to lie in nothing so definite as a philosophy, in nothing so pure as perfection of expression. It lies rather in a state of being. We come through skeins of clouds and gusts of whirlwind out into a space of pure calm, of intense and windless serenity. Defensibly or not, we make a distinction — The Skylark, the Ode to the West Wind are poems; the Prometheus, the Epipsychidion are poetry.
So if we outline our relationship to Shelley from the vantage ground Of 1927 we shall find that his England is a barbarous place where they imprison journalists for being disrespectful to the Prince Regent, stand men in stocks for publishing attacks upon the Scriptures, execute weavers upon the suspicion of treason, and, without giving proof of strict religious belief themselves, expel a boy from Oxford for avowing his atheism. Politically, then, Shelley’s England has already receded, and his fight, valiant though it is, seems to be with monsters who are a little out of date, and therefore slightly ridiculous. But privately he is much closer to us. For alongside the public battle wages, from generation to generation, another fight which is as important as the other, though much less is said about it. Husband fights with wife and son with father. The poor fight the rich and the employer fights the employed. There is a perpetual effort on the one hand to make all these relationships more reasonable, less painful and less servile; on the other, to keep them as they are. Shelley, both as son and as husband, fought for reason and freedom in private life, and his experiments, disastrous as they were in many ways, have helped us to greater sincerity and happiness in our own conflicts. The Sir Timothys of Sussex are no longer so prompt to cut their sons off with a shilling; the Booths and the Baxters are no longer quite so sure that an unmarried wife is an unmitigated demon. The grasp of convention upon private life is no longer quite so coarse or quite so callous because of Shelley’s successes and failures.
So we see Shelley through our particular pair of spectacles — a shrill, charming, angular boy; a champion riding out against the forces of superstition and brutality with heroic courage; at the same time blind, inconsiderate, obtuse to other persons’ feelings. Rapt in his extraordinary vision, ascending to the very heights of existence, he seems, as Mary said, “a being,” “not one of us,” but better and higher and aloof and apart. Suddenly there comes a knock at the door; the Hunts and seven children are at Leghorn; Lord Byron has been rude to them; Hunt is cut to the heart. Shelley must be off at once to see that they are comfortable. And, rousing himself from his rapture, Shelley goes.
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