« ПредишнаНапред »
come to pass—we speak of the general emancipation of the negro race. With timely precautions, such a circumstance would not, in our humble opinion, be very deeply to be deprecated: and one of the most effectual of those precautions would be the extension of the present humane and judicious plan of giving the slaves some kind of education, and imbuing their minds with the principles of our holy religion. They would then be in a favourable state of preparation for the adoption of that system by the planters which has so happily succeeded in the two governments of Hayti, and might cultivate the soil as free labourers, receiving, from the proprietor, one fourth of the produce. However this may be, we cannot but rejoice in the good which has already been wrought, and express our ardent hopes that no attempts will be made to rivet afresh the chains of this meritorious people, and that the independence which they have conquered at the expense of so many sufferings will descend unimpaired to their posterity.
ARt. VII. I.-Laon and Cythna, or the Revolution of the Golden City. A Vision of the Nineteenth Century, in the Stanza of Spenser. By Percy B. Shelley. London. 1818. 2. The Revolt of Islam. A Poem, in Twelve Cantos. By Percy Bysshe Shelley. London. 1818. THIS is one of that industrious knot of authors, the tendency of whose works we have in our late Numbers exposed to the caution of our readers—novel, poem, romance, letters, tours, critique, lecture and essay follow one another, framed to the same measure, and in subjection to the same key-note, while the sweet undersong of the weekly journal, filling up all pauses, strengthening all weaknesses, smoothing all abruptnesses, harmonizes the whole strain. Of all his brethren Mr. Shelley carries to the greatest length the doctrines of the sect. He is, for this and other reasons, by far the least pernicious of them; indeed there is a naiveté and openness in his manner of laying down the most extravagant positions, which in some measure deprives them of their venom; and when he enlarges on what certainly are but necessary results of opinions more guardedly delivered by others, he might almost be mistaken for some artful advocate of civil order and religious institutions. This benefit indeed may be drawn from his book, for there is scarcely any more persuasive argument for truth than to carry out to all their legitimate consequences the doctrines of error. But this is not Mr. Shelley's intention; he is, we are sorry to say, in sober earnest:—with perfect deliberatiou, and the steadiest perseverance he perverts all the gifts of his nature, and does all the injury, both public and private, which his faculties enable him to perpetrate.
Laon and Cythna is the same poem with the Revolt of Islam— under the first name it exhibited some features which made ‘the experiment on the temper of the public mind, as the author calls it, somewhat too bold and hazardous. This knight-errant in the cause of ‘a liberal and comprehensive morality' had already sustained some ‘perilous handling' in his encounters with Prejudice and Error, and acquired in consequence of it a small portion of the better part of valour. Accordingly Laon and Cythna withdrew from circulation; and happy had it been for Mr. Shelley if he had been contented with his failure, and closed his experiments. But with minds of a certain class, motoriety, infamy, any thing is better than obscurity; baffled in a thousand attempts after fame, they will still make one more at whatever risk, and they end commonly like an awkward chemist who perseveres in tampering with his ingredients, till, in an unlucky moment, they take fire, and he is blown up by the explosion. Laon and Cythna has accordingly re-appeared with a new name, and a few slight alterations. If we could trace in these any signs of an altered spirit, we should have hailed with the sincerest pleasure the return of one whom nature intended for better things, to the ranks of virtue and religion. But Mr. Shelley is no penitent; he has reproduced the same poison, a little, and but a little, more cautiously disguised, and as it is thus intended only to do the more mischief at less personal risk to the author, our duty requires us to use his own evidence against himself, to interpret him where he is obscure now, by himself where he was plain before, and to exhibit the “fearful consequences’ to which he would bring us, as he drew them in the boldness of his first conception. Before, however, we do this, we will discharge our duty to Mr. Shelley as poetical critics—in a case like the present, indeed, where the freight is so pernicious, it is but a secondary duty to consider the “build' of the vessel which bears it; but it is a duty too peculiarly our own to be wholly neglected. Though we should be sorry to see the Revolt of Islam in our readers' hands, we are bound to say that it is not without beautiful passages, that the language is in general free from errors of taste, and the versification smooth and harmonious. In these respects it resembles the latter productions of Mr. Southey, though the tone is less subdued, and the copy altogether more luxuriant and ornate than the original. Mr. Shelley indeed is an unsparing imitator; and he draws largely on the rich stores of another mountain poet, to whose religious mind it must be matter, we think, of perpetual sorrow to see the philosophy which comes pure and holy from his pen, degraded and perverted, as it continually is, by this miserable crew of atheists or pantheists, who have just sense enough to abuse its terms, but t; ther ther heart nor principle to comprehend its import, or follow its application. We shall cite one of the passages to which we alluded above, in support of our opinion: perhaps it is that which has pleased us more than any other in the whole poem.
“An orphan with my parents lived, whose eyes
What wert thou then a child most infantine,
As mine own shadow was this child to me,
These, with all their imperfections, are beautiful stanzas ; they are, however, of rare occurrence:—had the poem many more such, it could never, we are persuaded, become popular. Its merits and its faults equally conspire against it; it has not much ribaldry or voluptuousness for prurient imaginations, and no personal scandal
for the malicious; and even those on whom it might be expected to act most dangerously by its semblance of enthusiasm, will have stout hearts to proceed beyond the first canto. As a whole, it is insupportably dull, and laboriously obscure; its absurdities are not of the kind which provoke laughter, the story is almost wholly devoid of interest, and very meagre; nor can we admire Mr. Shelley's mode of making up for this defect—as he has but one incident where he should have ten, he tells that one so intricately, that it takes the time of ten to comprehend it. Mr. Shelley is a philosopher by the courtesy of the age, and has a theory of course respecting the government of the world; we will state in as few words as we can the general outlines of that theory, the manner in which he demonstrates it, and the practical consequences, which he proposes to deduce from it. It is to the second of these divisions that we would beg his attention; we despair of convincing him directly that he has taken up false and pernicious notions; but if he pays any deference to the common laws of reasoning, we hope to shew him that, let the goodness of his cause be what it may, his manner of advocating it is false and unsound. This may be mortifying to a teacher of mankind; but a philosopher seeks the truth, and has no vanity to be mortified. The existence of evil, physical and moral, is the grand problem of all philosophy; the humble find it a trial, the proud make it a stumbling-block; Mr. Shelley refers it to the faults of those civil institutions and religious creeds which are designed to regulate the conduct of man here, and his hopes in a hereafter. In these he seems to make no distinction, but considers them all as bottomed upon principles pernicious to man and unworthy of God, carried into details the most cruel, and upheld only by the stupidity of the many on the one hand, and the selfish conspiracy of the few on the other. According to him the earth is a boon garden needing little care or cultivation, but pouring forth spontaneously and inexhaustibly all innocent delights and luxuries to her innumerable children; the seasons have no inclemencies, the air. no pestilences for man in his proper state of wisdom and liberty; his business here is to enjoy himself, to abstain from no gratification, to repent of no sin, hate no crime, but be wise, happy and free, with plenty of “lawless love.’ This is man's natural state, the state to which Mr. Shelley will bring us, if we will but break up the ‘crust of our outworn opinions,’ as he calls them, and put them into his magic cauldron. But kings have introduced war, legislators crime, priests sin; the dreadful consequences have been that the earth has lost her fertility, the seasons their mildness, the air its salubrity, man his freedom and happiness. We have become a foul-feeding carnivorous race, are V. O. L. Xx I. No. x LI I. G G foolish foolish enough to feel uncomfortable after the commission of sin; some of us even go so far as to consider vice odious; and we all groan under a multiplied burthen of crimes merely conventional; among which Mr. Shelley specifies with great sang froid the commission of incest!
We said that our philosopher makes no distinction in his condemnation of creeds; we should rather have said, that he makes no exception; distinction he does make, and it is to the prejudice of that which we hold. In one place indeed he assembles a number of names of the founders of religions, to treat them all with equal disrespect.
“And through the host contention wild befell,
But in many other places he manifests a dislike to Christianity which is frantic, and would be, if in such a case any thing could be, ridiculous. When the votaries of all religions are assembled with one accord (this unanimity by the bye is in a vision of the nineteenth century) to stifle the first breathings of liberty, and execute the revenge of a ruthless tyrant, he selects a Christian priest to be the organ of sentiments outrageously and pre-eminently cruel. The two characteristic principles upon which Christianity may be said to be built are repentance and faith. Of repentance he speaks thus:— “Reproach not thine own soul, but know thyself; Nor hate another's crime, nor loathe thine own. It is the dark idolatry of self Which, when our thoughts and actions once are gone, Demands that we should weep and bleed and groan; O vacant expiation be at rest— The past is death's—the future is thine own; And love and joy can make the foulest breast A paradise of flowers where peace might build her nest.’ p. 188.
Repentance then is selfishness in an extreme which amounts to idolatry! but what is Faith; our readers can hardly be prepared for the odious accumulation of sin and sorrow which Mr. Shelley conceives under this word. ‘Faith is the Python, the Ogress, the Evil Genius, the Wicked Fairy, the Giantess of our children's tales;’ whenever any thing bad is to be accounted for, any hard name to be used, this convenient monosyllable fills up the blank.
* “And Oromaze, Joshua and Mahomet.’ p. 227. Revolt of Islam. This is a very fair specimen of Mr. Shelley's alterations, which we see are wholly prudential, and
artfully so, as the blasphemy is still preserved entire. Beneath