The Revolt of Islam E-Book

Percy Bysshe Shelley

• Herausgeber: Strelbytskyy Multimedia Publishing
• Kategorie: Gesellschafts- und Liebesromane
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Seitenzahl: 227

Beschreibung

The Revolt of Islam (1818) is a poem in twelve cantos.  The plot centres on two characters named Laon and Cythna, inhabitants of Argolis under Ottoman rule who initiate a revolution against its despotic ruler. Despite its title, the poem is not focused on Islam as a specific religion, though the general subject of religion is addressed, and the work draws on Orientalist archetypes and themes. The work is a symbolic parable on liberation and revolutionary idealism following the disillusionment of the French Revolution. 

Leseprobe

Percy Bysshe Shelley

The Revolt of Islam

The Revolt of Islam (1818) is a poem in twelve cantos.

The plot centres on two characters named Laon and Cythna, inhabitants of Argolis under Ottoman rule who initiate a revolution against its despotic ruler. Despite its title, the poem is not focused on Islam as a specific religion, though the general subject of religion is addressed, and the work draws on Orientalist archetypes and themes. The work is a symbolic parable on liberation and revolutionary idealism following the disillusionment of the French Revolution.

Table of Contents

Introductory Note

Dedication

Canto First

Canto Second

Canto Third

Canto Fourth

Canto Fifth

Canto Sixth

Canto Seventh

Canto Eighth

Canto Ninth

Canto Tenth

Canto Eleventh

Canto Twelfth

Introductory Note

The Revolt of Islam is a return to the social and political propaganda of Queen Mab, though the narrative element is stronger and the ideal characterization is along the more human lines of Alastor. It belongs distinctly in the class of reform poems and obeys a didactic motive in the same way as does the Faerie Queene, in the stanza of which it is written. It was composed in the spring and summer of 1817, and embodies the opinions of Shelley nearly as completely as Queen Mab had done, five years earlier. It was printed under the title Laon and Cythna; or, The Revolution of the Golden City: A Vision of the Nineteenth Century; a few copies only were issued, when the publisher refused to proceed with the work unless radical alterations were made in the text. Shelley reluctantly consented to this, and made the required changes. The title was altered, and the work published. The circumstances under which the poem was written are told by Mrs. Shelley, with a word upon the main characters:

‘He chose for his hero a youth nourished in dreams of liberty, some of whose actions are in direct opposition to the opinions of the world, but who is animated throughout by an ardent love of virtue, and a resolution to confer the boons of political and intellectual freedom on his fellow-creatures. He created for this youth a woman such as he delighted to imagine – full of enthusiasm for the same objects; and they both, with will unvanquished and the deepest sense of the justice of their cause, met adversity and death. There exists in this poem a memorial of a friend of his youth. The character of the old man who liberates Laon from his tower prison, and tends on him in sickness, is founded on that of Doctor Lind, who, when Shelley was at Eton, had often stood by to befriend and support him, and whose name he never mentioned without love and veneration.

‘During the year 1817 we were established at Marlow, in Buckinghamshire. Shelley’s choice of abode was fixed chiefly by this town being at no great distance from London, and its neighborhood to the Thames. The poem was written in his boat, as it floated under the beech groves of Bisham, or during wanderings in the neighboring country, which is distinguished for peculiar beauty. The chalk hills break into cliffs that overhang the Thames, or form valleys clothed with beech; the wilder portion of the country is rendered beautiful by exuberant vegetation; and the cultivated part is peculiarly fertile. With all this wealth of nature which, either in the form of gentlemen’s parks or soil dedicated to agriculture, flourishes around, Marlow was inhabited (I hope it is altered now) by a very poor population. The women are lacemakers, and lose their health by sedentary labor, for which they were very ill paid. The poor-laws ground to the dust not only the paupers, but those who had risen just above that state, and were obliged to pay poor-rates. The changes produced by peace following a long war, and a bad harvest, brought with them the most heart-rending evils to the poor. Shelley afforded what alleviation he could. In the winter, while bringing out his poem, he had a severe attack of ophthalmia, caught while visiting the poor cottages. I mention these things, – for this minute and active sympathy with his fellow-creatures gives a thousand-fold interest to his speculations, and stamps with reality his pleadings for the human race.’

Shelley himself gave two accounts of the poem, of which the most interesting occurs in a letter to Godwin, December 11, 1817:

‘The Poem was produced by a series of thoughts which filled my mind with unbounded and sustained enthusiasm. I felt the precariousness of my life, and I engaged in this task, resolved to leave some record of myself. Much of what the volume contains was written with the same feeling, as real, though not so prophetic, as the communications of a dying man. I never presumed indeed to consider it anything approaching to faultless; but when I consider contemporary productions of the same apparent pretensions, I own I was filled with confidence. I felt that it was in many respects a genuine picture of my own mind. I felt that the sentiments were true, not assumed. And in this have I long believed that my power consists; in sympathy and that part of the imagination which relates to sentiment and contemplation. I am formed, if for anything not in common with the herd of mankind, to apprehend minute and remote distinctions of feeling, whether relative to external nature or the living beings which surround us, and to communicate the conceptions which result from considering either the moral or the material universe as a whole. Of course, I believe these faculties, which perhaps comprehend all that is sublime in man, to exist very imperfectly in my own mind.’

The second is contained in an earlier letter to a publisher, October 13, 1817:

‘The whole poem, with the exception of the first canto and part of the last, is a mere human story without the smallest intermixture of supernatural interference. The first canto is, indeed, in some measure a distinct poem, though very necessary to the wholeness of the work. I say this because, if it were all written in the manner of the first canto, I could not expect that it would be interesting to any great number of people. I have attempted in the progress of my work to speak to the common elementary emotions of the human heart, so that, though it is the story of violence and revolution, it is relieved by milder pictures of friendship and love and natural affections. The scene is supposed to be laid in Constantinople and modern Greece, but without much attempt at minute delineation of Mahometan manners. It is, in fact, a tale illustrative of such a revolution as might be supposed to take place in an European nation, acted upon by the opinions of what has been called (erroneously, as I think) the modern philosophy, and contending with ancient notions and the supposed advantage derived from them to those who support them. It is a Revolution of this kind that is the beau idéal, as it were, of the French Revolution, but produced by the influence of individual genius and out of general knowledge.’

Peacock supplements Mrs. Shelley’s note, with some details of the revision:

‘In the summer of 1817 he wrote The Revolt of Islam, chiefly on a seat on a high prominence in Bisham Wood where he passed whole mornings with a blank book and a pencil. This work when completed was printed under the title of Laon and Cythna. In this poem he had carried the expression of his opinions, moral, political, and theological, beyond the bounds of discretion. The terror which, in those days of persecution of the press, the perusal of the book inspired in Mr. Ollier, the publisher, induced him to solicit the alteration of many passages which he had marked. Shelley was for some time inflexible; but Mr. Ollier’s refusal to publish the poem as it was, backed by the advice of all his friends, induced him to submit to the required changes.’

Shelley subsequently revised the poem still more, in expectation of a second edition, but the changes so made are now unknown. Author’s Preface

The Poem which I now present to the world is an attempt from which I scarcely dare to expect success, and in which a writer of established fame might fail without disgrace. It is an experiment on the temper of the public mind as to how far a thirst for a happier condition of moral and political society survives, among the enlightened and refined, the tempests which have shaken the age in which we live. I have sought to enlist the harmony of metrical language, the ethereal combinations of the fancy, the rapid and subtle transitions of human passion, all those elements which essentially compose a poem, in the cause of a liberal and comprehensive morality; and in the view of kindling within the bosoms of my readers a virtuous enthusiasm for those doctrines of liberty and justice, that faith and hope in something good, which neither violence, nor misrepresentation, nor prejudice, can ever totally extinguish among mankind.

For this purpose I have chosen a story of human passion in its most universal character, diversified with moving and romantic adventures, and appealing, in contempt of all artificial opinions or institutions, to the common sympathies of every human breast. I have made no attempt to recommend the motives which I would substitute for those at present governing mankind, by methodical and systematic argument. I would only awaken the feelings, so that the reader should see the beauty of true virtue, and be incited to those inquiries which have led to my moral and political creed, and that of some of the sublimest intellects in the world. The Poem therefore (with the exception of the first Canto, which is purely introductory) is narrative, not didactic. It is a succession of pictures illustrating the growth and progress of individual mind aspiring after excellence and devoted to the love of mankind; its influence in refining and making pure the most daring and uncommon impulses of the imagination, the understanding, and the senses; its impatience at ‘all the oppressions which are done under the sun;’ its tendency to awaken public hope and to enlighten and improve mankind; the rapid effects of the application of that tendency; the awakening of an immense nation from their slavery and degradation to a true sense of moral dignity and freedom; the bloodless dethronement of their oppressors and the unveiling of the religious frauds by which they had been deluded into submission; the tranquillity of successful patriotism and the universal toleration and benevolence of true philanthropy; the treachery and barbarity of hired soldiers; vice not the object of punishment and hatred, but kindness and pity; the faithlessness of tyrants; the confederacy of the Rulers of the World and the restoration of the expelled Dynasty by foreign arms; the massacre and extermination of the Patriots and the victory of established power; the consequences of legitimate despotism, – civil war, famine, plague, superstition, and an utter extinction of the domestic affections; the judicial murder of the advocates of liberty; the temporary triumph of oppression, that secure earnest of its final and inevitable fall; the transient nature of ignorance and error and the eternity of genius and virtue. Such is the series of delineations of which the Poem consists. And if the lofty passions with which it has been my scope to distinguish this story shall not excite in the reader a generous impulse, an ardent thirst for excellence, an interest profound and strong, such as belongs to no meaner desires, let not the failure be imputed to a natural unfitness for human sympathy in these sublime and animating themes. It is the business of the poet to communicate to others the pleasure and the enthusiasm arising out of those images and feelings in the vivid presence of which within his own mind consists at once his inspiration and his reward.

The panic which, like an epidemic transport, seized upon all classes of men during the excesses consequent upon the French Revolution, is gradually giving place to sanity. It has ceased to be believed that whole generations of mankind ought to consign themselves to a hopeless inheritance of ignorance and misery because a nation of men who had been dupes and slaves for centuries were incapable of conducting themselves with the wisdom and tranquillity of freemen so soon as some of their fetters were partially loosened. That their conduct could not have been marked by any other characters than ferocity and thoughtlessness is the historical fact from which liberty derives all its recommendations, and falsehood the worst features of its deformity. There is a reflux in the tide of human things which bears the shipwrecked hopes of men into a secure haven after the storms are past. Methinks those who now live have survived an age of despair.

The French Revolution may be considered as one of those manifestations of a general state of feeling among civilized mankind, produced by a defect of correspondence between the knowledge existing in society and the improvement or gradual abolition of political institutions. The year 1788 may be assumed as the epoch of one of the most important crises produced by this feeling. The sympathies connected with that event extended to every bosom. The most generous and amiable natures were those which participated the most extensively in these sympathies. But such a degree of unmingled good was expected as it was impossible to realize. If the Revolution had been in every respect prosperous, then misrule and superstition would lose half their claims to our abhorrence, as fetters which the captive can unlock with the slightest motion of his fingers, and which do not eat with poisonous rust into the soul. The revulsion occasioned by the atrocities of the demagogues and the reëstablishment of successive tyrannies in France was terrible, and felt in the remotest corner of the civilized world. Could they listen to the plea of reason who had groaned under the calamities of a social state, according to the provisions of which one man riots in luxury whilst another famishes for want of bread? Can he who the day before was a trampled slave suddenly become liberal-minded, forbearing, and independent? This is the consequence of the habits of a state of society to be produced by resolute perseverance and indefatigable hope, and long-suffering and long-believing courage, and the systematic efforts of generations of men of intellect and virtue. Such is the lesson which experience teaches now. But on the first reverses of hope in the progress of French liberty, the sanguine eagerness for good overleapt the solution of these questions, and for a time extinguished itself in the unexpectedness of their result. Thus many of the most ardent and tender-hearted of the worshippers of public good have been morally ruined by what a partial glimpse of the events they deplored appeared to show as the melancholy desolation of all their cherished hopes. Hence gloom and misanthropy have become the characteristics of the age in which we live, the solace of a disappointment that unconsciously finds relief only in the wilful exaggeration of its own despair. This influence has tainted the literature of the age with the hopelessness of the minds from which it flows. Metaphysics, and inquiries into moral and political science, have become little else than vain attempts to revive exploded superstitions, or sophisms like those of Mr. Malthus, calculated to lull the oppressors of mankind into a security of everlasting triumph. Our works of fiction and poetry have been overshadowed by the same infectious gloom. But mankind appear to me to be emerging from their trance. I am aware, methinks, of a slow, gradual, silent change. In that belief I have composed the following Poem.

I do not presume to enter into competition with our greatest contemporary poets. Yet I am unwilling to tread in the footsteps of any who have preceded me. I have sought to avoid the imitation of any style of language or versification peculiar to the original minds of which it is the character, designing that even if what I have produced be worthless, it should still be properly my own. Nor have I permitted any system relating to mere words to divert the attention of the reader from whatever interest I may have succeeded in creating, to my own ingenuity in contriving to disgust them according to the rules of criticism. I have simply clothed my thoughts in what appeared to me the most obvious and appropriate language. A person familiar with Nature, and with the most celebrated productions of the human mind, can scarcely err in following the instinct, with respect to selection of language, produced by that familiarity.

There is an education peculiarly fitted for a poet, without which genius and sensibility can hardly fill the circle of their capacities. No education indeed can entitle to this appellation a dull and unobservant mind, or one, though neither dull nor unobservant, in which the channels of communication between thought and expression have been obstructed or closed. How far it is my fortune to belong to either of the latter classes I cannot know. I aspire to be something better. The circumstances of my accidental education have been favorable to this ambition. I have been familiar from boyhood with mountains and lakes, and the sea, and the solitude of forests; Danger which sports upon the brink of precipices has been my playmate. I have trodden the glaciers of the Alps, and lived under the eye of Mont Blanc. I have been a wanderer among distant fields. I have sailed down mighty rivers, and seen the sun rise and set, and the stars come forth, whilst I have sailed night and day down a rapid stream among mountains. I have seen populous cities, and have watched the passions which rise and spread, and sink and change, amongst assembled multitudes of men. I have seen the theatre of the more visible ravages of tyranny and war, cities and villages reduced to scattered groups of black and roofless houses, and the naked inhabitants sitting famished upon their desolated thresholds. I have conversed with living men of genius. The poetry of ancient Greece and Rome, and modern Italy, and our own country, has been to me like external nature, a passion and an enjoyment. Such are the sources from which the materials for the imagery of my Poem have been drawn. I have considered poetry in its most comprehensive sense, and have read the poets and the historians, and the metaphysicians whose writings have been accessible to me, and have looked upon the beautiful and majestic scenery of the earth, as common sources of those elements which it is the province of the poet to embody and combine. Yet the experience and the feelings to which I refer do not in themselves constitute men poets, but only prepares them to be the auditors of those who are. How far I shall be found to possess that more essential attribute of poetry, the power of awakening in others sensations like those which animate my own bosom, is that which, to speak sincerely, I know not; and which, with an acquiescent and contented spirit, I expect to be taught by the effect which I shall produce upon those whom I now address.

I have avoided, as I have said before, the imitation of any contemporary style. But there must be a resemblance, which does not depend upon their own will, between all the writers of any particular age. They cannot escape from subjection to a common influence which arises out of an infinite combination of circumstances belonging to the times in which they live, though each is in a degree the author of the very influence by which his being is thus pervaded. Thus, the tragic poets of the age of Pericles; the Italian revivers of ancient learning; those mighty intellects of our own country that succeeded the Reformation, the translators of the Bible, Shakespeare, Spenser, the Dramatists of the reign of Elizabeth, and Lord Bacon; the colder spirits of the interval that succeeded; – all resemble each other, and differ from every other in their several classes. In this view of things, Ford can no more be called the imitator of Shakespeare than Shakespeare the imitator of Ford. There were perhaps few other points of resemblance between these two men than that which the universal and inevitable influence of their age produced. And this is an influence which neither the meanest scribbler nor the sublimest genius of any era can escape; and which I have not attempted to escape.

I have adopted the stanza of Spenser (a measure inexpressibly beautiful) not because I consider it a finer model of poetical harmony than the blank verse of Shakespeare and Milton, but because in the latter there is no shelter for mediocrity; you must either succeed or fail. This perhaps an aspiring spirit should desire. But I was enticed also by the brilliancy and magnificence of sound which a mind that has been nourished upon musical thoughts can produce by a just and harmonious arrangement of the pauses of this measure. Yet there will be found some instances where I have completely failed in this attempt, and one, which I here request the reader to consider as an erratum, where there is left most inadvertently an alexandrine in the middle of a stanza.

But in this, as in every other respect, I have written fearlessly. It is the misfortune of this age that its writers, too thoughtless of immortality, are exquisitely sensible to temporary praise or blame. They write with the fear of Reviews before their eyes. This system of criticism sprang up in that torpid interval when poetry was not. Poetry and the art which professes to regulate and limit its powers cannot subsist together. Longinus could not have been the contemporary of Homer, nor Boileau of Horace. Yet this species of criticism never presumed to assert an understanding of its own; it has always, unlike true science, followed, not preceded the opinion of mankind, and would even now bribe with worthless adulation some of our greatest poets to impose gratuitous fetters on their own imaginations and become unconscious accomplices in the daily murder of all genius either not so aspiring or not so fortunate as their own. I have sought therefore to write, as I believe that Homer, Shakespeare, and Milton wrote, with an utter disregard of anonymous censure. I am certain that calumny and misrepresentation, though it may move me to compassion, cannot disturb my peace. I shall understand the expressive silence of those sagacious enemies who dare not trust themselves to speak. I shall endeavor to extract from the midst of insult and contempt and maledictions those admonitions which may tend to correct whatever imperfections such censurers may discover in this my first serious appeal to the public. If certain critics were as clear-sighted as they are malignant, how great would be the benefit to be derived from their virulent writings! As it is, I fear I shall be malicious enough to be amused with their paltry tricks and lame invectives. Should the public judge that my composition is worthless, I shall indeed bow before the tribunal from which Milton received his crown of immortality, and shall seek to gather, if I live, strength from that defeat, which may nerve me to some new enterprise of thought which may not be worthless. I cannot conceive that Lucretius, when he meditated that poem whose doctrines are yet the basis of our metaphysical knowledge and whose eloquence has been the wonder of mankind, wrote in awe of such censure as the hired sophists of the impure and superstitious noblemen of Rome might affix to what he should produce. It was at the period when Greece was led captive and Asia made tributary to the Republic, fast verging itself to slavery and ruin, that a multitude of Syrian captives, bigoted to the worship of their obscene Ashtaroth, and the unworthy successors of Socrates and Zeno, found there a precarious subsistence by administering, under the name of freedmen, to the vices and vanities of the great. These wretched men were skilled to plead, with a superficial but plausible set of sophisms, in favor of that contempt for virtue which is the portion of slaves, and that faith in portents, the most fatal substitute for benevolence in the imaginations of men, which arising from the enslaved communities of the East then first began to overwhelm the western nations in its stream. Were these the kind of men whose disapprobation the wise and lofty-minded Lucretius should have regarded with a salutary awe? The latest and perhaps the meanest of those who follow in his footsteps would disdain to hold life on such conditions.

The Poem now presented to the public occupied little more than six months in the composition. That period has been devoted to the task with unremitting ardor and enthusiasm. I have exercised a watchful and earnest criticism on my work as it grew under my hands. I would willingly have sent it forth to the world with that perfection which long labor and revision is said to bestow. But I found that if I should gain something in exactness by this method, I might lose much of the newness and energy of imagery and language as it flowed fresh from my mind. And although the mere composition occupied no more than six months, the thoughts thus arranged were slowly gathered in as many years.

I trust that the reader will carefully distinguish between those opinions which have a dramatic propriety in reference to the characters which they are designed to elucidate, and such as are properly my own. The erroneous and degrading idea which men have conceived of a Supreme Being, for instance, is spoken against, but not the Supreme Being itself. The belief which some superstitious persons whom I have brought upon the stage entertain of the Deity, as injurious to the character of his benevolence, is widely different from my own. In recommending also a great and important change in the spirit which animates the social institutions of mankind, I have avoided all flattery to those violent and malignant passions of our nature which are ever on the watch to mingle with and to alloy the most beneficial innovations. There is no quarter given to revenge, or envy, or prejudice. Love is celebrated everywhere as the sole law which should govern the moral world.

In Laon and Cythna the following passage was added, in conclusion:

In the personal conduct of my hero and heroine, there is one circumstance which was intended to startle the reader from the trance of ordinary life. It was my object to break through the crust of those outworn opinions on which established institutions depend. I have appealed therefore to the most universal of all feelings, and have endeavored to strengthen the moral sense by forbidding it to waste its energies in seeking to avoid actions which are only crimes of convention. It is because there is so great a multitude of artificial vices that there are so few real virtues. Those feelings alone which are benevolent or malevolent are essentially good or bad. The circumstance of which I speak was introduced, however, merely to accustom men to that charity and toleration which the exhibition of a practice widely differing from their own has a tendency to promote. Nothing indeed can be more mischievous than many actions innocent in themselves which might bring down upon individuals the bigoted contempt and rage of the multitude.