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his father, that from that time he ceased to have any intercourse with him.

      From Scotland Shelley went to Ireland, which was then in a very disturbed state. His metaphysics led him to conceive the most dangerous social theories. Conquered by a very real love of humanity, which he hoped to serve by the realization of his chimerical views, he even believed it to be his duty to make proselytes. While recommending the observance of peace, and of a spirit of moderation on the one hand, he, on the other, published pamphlets and spoke at meetings with a degree of talent which earned for him a certain amount of reputation, if not of fame. Then he was seized with a violent admiration for the English school called "Lockists," and devoted himself to poetry by way of giving a literary expression to his metaphysical reveries, and to his social theories. Thus he wrote "Queen Mab," a poem full of talent and imagination, but which is only the frame which encircles his most deplorable fancies. He sent a copy of it to all the noted literary men of England, and among them to Lord Byron, whose star had risen since the publication of "Childe Harold." Lord Byron declared, as may be seen in a note to the "Due Foscari," that the metaphysical portion of the poem was quite in opposition with his own opinions; but, with his usual impartiality and justice, he admired the poetry which is noticeable in this work, agreeing in this "with all those who are not blinded by bigotry and baseness of mind."

      Shelley's marriage, contracted as it was under such strange auspices, was, of course, very unfortunate. By his acquaintance with Godwin, one of the greatest literary characters of his day, Shelley came to know Mary, his daughter, by his marriage with the celebrated Mrs. Woolstonecraft. Each fell in love with the other, but Shelley was not yet free to marry Miss Godwin. He separated from the wife he had chosen only from grateful motives, although he had two children by her, and he left England for the first time, where he had become the object of persecutions of all kinds, and of a hatred which at a later period culminated in taking away his right to the guardianship of his children.

      Such was his position when Lord Byron arrived in Switzer land, and alighted at the Hôtel Secheron. To make acquaintance, therefore, with the author of "Queen Mab," and with the daughter of Godwin, for whom he entertained great regard, was a natural consequence on the part of the author of "Childe Harold."

      Notwithstanding their difference of character, their diversity of taste, and their different habits, owing to the very opposite mode of living which they had followed, the two poets felt drawn to one another by that irresistible sympathy which springs up in the souls of two persecuted beings, however just that persecution may have been, as regards Shelley, but which was wholly unjust as regards Byron. Here we must allow Moore to speak:—

      "The conversation of Shelley, from the extent of his poetic reading, and the strange, mystic speculations into which his systems of philosophy led him, was of a nature strongly to interest the attention of Lord Byron, and to turn him away from worldly associations and topics into more abstract and untrodden ways of thought. As far as contrast indeed is an enlivening ingredient of such intercourse, it would be difficult to find two persons more formed to whet each other's faculties by discussion, as on few points of common interest between them did their opinions agree: and that this difference had its root deep in the conformation of their respective minds, needs but a glance through the rich, glittering labyrinth of Shelley's pages to assure us.

      "In Lord Byron, the real was never forgotten in the fanciful. However Imagination had placed her whole realm at his disposal, he was no less a man of this world than a ruler of hers: and, accordingly, through the airiest and most subtle creations of his brain, still the life-blood of truth and reality circulates. With Shelley it was far otherwise: his fancy was the medium through which he saw all things, his facts as well as his theories; and not only the greater part of his poetry, but the political and philosophical speculations in which he indulged, were all distilled through the same over-refining and unrealizing alembic. Having started as a teacher and reformer of the world, at an age when he could know nothing of the world but from fancy, the persecution he met with on the threshold of this boyish enterprise only confirmed him in his first paradoxical views of human ills, and their remedies. Instead of waiting to take lessons from those of greater experience, he with a courage, admirable, had it been but wisely directed, made war upon both. … With a mind, by nature, fervidly pious, he yet refused to acknowledge a Supreme Providence, and substituted some airy abstraction of 'Universal Love' in its place. An aristocrat by birth, and, as I understand, also in appearance and manners, he was yet a leveller in politics, and to such an utopian extent as to be the serious advocate of a community of goods. Though benevolent and generous to an extent that seemed to exclude all idea of selfishness, he yet scrupled not, in the pride of system, to disturb wantonly the faith of his fellow-men, and, without substituting any equivalent good in its place, to rob the wretched of a hope, which, even if false, would be better than all this world's best truths.

      "Upon no point were the opposite tendencies of the two friends more observable than in their notions on philosophical subjects: Lord Byron being, with the great bulk of mankind, a believer in the existence of matter and evil, while Shelley so far refined upon the theory of Berkeley, as not only to resolve the whole of creation into spirit, but to add also to this immaterial system, some pervading principle, some abstract nonentity of love and beauty—of which, as a substitute at least for Deity—the philosophic bishop had never dreamed."

      The difference existing between their philosophical doctrines was that which existed between the two most opposed systems of spiritualism and pantheism.

      I said that Shelley, notwithstanding his originality of mind, was destined, through the mobility of his impressions, to be easily influenced by what he read. The study of Plato and of Spinoza had already given to his metaphysical views a different bent. But before his transition from atheism to a mystical pantheism, before finding God in all things, after having sought him in vain everywhere, before considering himself to be a fragment of a chosen existence, and before shutting himself up in a kind of mysticism which did actually absorb him at a later period, he confined himself to a positive worship of nature, which appeared to him then in the glorious shape of the mountains and lakes of Helvetia. Wordsworth was his or acle, and thus cultivating a poetry which deified nature, Shelley, in reality, remained at heart an atheist, and doubtless tried to imbue Byron with his enthusiasm and with his opinions.

      Himself greatly delighted with the beauties of the scenery in the midst of which they lived, and, as he was wont to say in laughter, having received many large doses of Wordsworth from Shelley, Lord Byron wrote several stanzas in which the same enthusiasm may be met with, recorded in terms almost of adoration.

      It was only a poetical form, however, a poetical illusion, which was succeeded by stanzas in which God himself as our creator, was loudly proclaimed. If in the seventy-second and following stanzas of the third canto, opinions were expressed which savored of pantheistic tendencies, they were at once followed by some such as these:—

      "All heaven and earth are still—though not in sleep,

       But breathless, as we grow when feeling most;

       And silent, as we stand in thought too deep:—

       All heaven and earth are still: from the high host

       Of stars to the lull'd lake and mountain-coast,

       All is concentred in a life intense,

       Where not a beam, nor air, nor leaf is lost,

       But hath a part of being, and a sense

       Of that which is of all Creator and Defense."

      And again, on viewing the Alps, he writes the poem of "Manfred," in which his belief in a One God, and Creator, is expressed in sublime lines. His repugnance to atheism and to materialism is testified not only in his poetry, but also by his own actions.

      On reaching Montauvert with his friend Hobhouse, and on the point of ascending Mont Blanc with him, he found Shelley's name in the register of the travellers, and under it the qualification of "atheist" written in Shelley's own hand. Lord Byron at once scratched it out. But on reading, a little below, a remark by another traveller, who had justly rebuked Shelley's folly, Byron added the words, "The appellation is well deserved."

      He soon after left the Alps, and came to Italy,

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