He recalls
the fact that Saturn himself was not the first ruler, but received his
kingdom from his parents, the earth and sky, and he prophesies that
progress will continue in the overthrow of Jove by a yet brighter and
better order.
the fact that Saturn himself was not the first ruler, but received his
kingdom from his parents, the earth and sky, and he prophesies that
progress will continue in the overthrow of Jove by a yet brighter and
better order.
Keats
l.
30.
_cloudy_, mysteriously concealed, seen of few.
INTRODUCTION TO HYPERION.
This poem deals with the overthrow of the primaeval order of Gods by
Jupiter, son of Saturn the old king. There are many versions of the
fable in Greek mythology, and there are many sources from which it may
have come to Keats. At school he is said to have known the classical
dictionary by heart, but his inspiration is more likely to have been due
to his later reading of the Elizabethan poets, and their translations of
classic story. One thing is certain, that he did not confine himself to
any one authority, nor did he consider it necessary to be circumscribed
by authorities at all. He used, rather than followed, the Greek fable,
dealing freely with it and giving it his own interpretation.
The situation when the poem opens is as follows:--Saturn, king of the
gods, has been driven from Olympus down into a deep dell, by his son
Jupiter, who has seized and used his father's weapon, the thunderbolt. A
similar fate has overtaken nearly all his brethren, who are called by
Keats Titans and Giants indiscriminately, though in Greek mythology the
two races are quite distinct. These Titans are the children of Tellus
and Coelus, the earth and sky, thus representing, as it were, the first
birth of form and personality from formless nature. Before the
separation of earth and sky, Chaos, a confusion of the elements of all
things, had reigned supreme. One only of the Titans, Hyperion the
sun-god, still keeps his kingdom, and he is about to be superseded by
young Apollo, the god of light and song.
In the second book we hear Oceanus and Clymene his daughter tell how
both were defeated not by battle or violence, but by the irresistible
beauty of their dispossessors; and from this Oceanus deduces 'the
eternal law, that first in beauty should be first in might'.
He recalls
the fact that Saturn himself was not the first ruler, but received his
kingdom from his parents, the earth and sky, and he prophesies that
progress will continue in the overthrow of Jove by a yet brighter and
better order. Enceladus is, however, furious at what he considers a
cowardly acceptance of their fate, and urges his brethren to resist.
In Book I we saw Hyperion, though still a god, distressed by portents,
and now in Book III we see the rise to divinity of his successor, the
young Apollo. The poem breaks off short at the moment of Apollo's
metamorphosis, and how Keats intended to complete it we can never know.
It is certain that he originally meant to write an epic in ten books,
and the publisher's remark[245:1] at the beginning of the 1820 volume
would lead us to think that he was in the same mind when he wrote the
poem. This statement, however, must be altogether discounted, as Keats,
in his copy of the poems, crossed it right out and wrote above, 'I had
no part in this; I was ill at the time. '
Moreover, the last sentence (from 'but' to 'proceeding') he bracketed,
writing below, 'This is a lie. '
This, together with other evidence external and internal, has led Dr. de
Selincourt to the conclusion that Keats had modified his plan and, when
he was writing the poem, intended to conclude it in four books. Of the
probable contents of the one-and-half unwritten books Mr. de Selincourt
writes: 'I conceive that Apollo, now conscious of his divinity, would
have gone to Olympus, heard from the lips of Jove of his newly-acquired
supremacy, and been called upon by the rebel three to secure the kingdom
that awaited him. He would have gone forth to meet Hyperion, who, struck
by the power of supreme beauty, would have found resistance impossible.
Critics have inclined to take for granted the supposition that an actual
battle was contemplated by Keats, but I do not believe that such was, at
least, his final intention. In the first place, he had the example of
Milton, whom he was studying very closely, to warn him of its dangers;
in the second, if Hyperion had been meant to fight he would hardly be
represented as already, before the battle, shorn of much of his
strength; thus making the victory of Apollo depend upon his enemy's
unnatural weakness and not upon his own strength. One may add that a
combat would have been completely alien to the whole idea of the poem as
Keats conceived it, and as, in fact, it is universally interpreted from
the speech of Oceanus in the second book. The resistance of Enceladus
and the Giants, themselves rebels against an order already established,
would have been dealt with summarily, and the poem would have closed
with a description of the new age which had been inaugurated by the
triumph of the Olympians, and, in particular, of Apollo the god of light
and song.
INTRODUCTION TO HYPERION.
This poem deals with the overthrow of the primaeval order of Gods by
Jupiter, son of Saturn the old king. There are many versions of the
fable in Greek mythology, and there are many sources from which it may
have come to Keats. At school he is said to have known the classical
dictionary by heart, but his inspiration is more likely to have been due
to his later reading of the Elizabethan poets, and their translations of
classic story. One thing is certain, that he did not confine himself to
any one authority, nor did he consider it necessary to be circumscribed
by authorities at all. He used, rather than followed, the Greek fable,
dealing freely with it and giving it his own interpretation.
The situation when the poem opens is as follows:--Saturn, king of the
gods, has been driven from Olympus down into a deep dell, by his son
Jupiter, who has seized and used his father's weapon, the thunderbolt. A
similar fate has overtaken nearly all his brethren, who are called by
Keats Titans and Giants indiscriminately, though in Greek mythology the
two races are quite distinct. These Titans are the children of Tellus
and Coelus, the earth and sky, thus representing, as it were, the first
birth of form and personality from formless nature. Before the
separation of earth and sky, Chaos, a confusion of the elements of all
things, had reigned supreme. One only of the Titans, Hyperion the
sun-god, still keeps his kingdom, and he is about to be superseded by
young Apollo, the god of light and song.
In the second book we hear Oceanus and Clymene his daughter tell how
both were defeated not by battle or violence, but by the irresistible
beauty of their dispossessors; and from this Oceanus deduces 'the
eternal law, that first in beauty should be first in might'.
He recalls
the fact that Saturn himself was not the first ruler, but received his
kingdom from his parents, the earth and sky, and he prophesies that
progress will continue in the overthrow of Jove by a yet brighter and
better order. Enceladus is, however, furious at what he considers a
cowardly acceptance of their fate, and urges his brethren to resist.
In Book I we saw Hyperion, though still a god, distressed by portents,
and now in Book III we see the rise to divinity of his successor, the
young Apollo. The poem breaks off short at the moment of Apollo's
metamorphosis, and how Keats intended to complete it we can never know.
It is certain that he originally meant to write an epic in ten books,
and the publisher's remark[245:1] at the beginning of the 1820 volume
would lead us to think that he was in the same mind when he wrote the
poem. This statement, however, must be altogether discounted, as Keats,
in his copy of the poems, crossed it right out and wrote above, 'I had
no part in this; I was ill at the time. '
Moreover, the last sentence (from 'but' to 'proceeding') he bracketed,
writing below, 'This is a lie. '
This, together with other evidence external and internal, has led Dr. de
Selincourt to the conclusion that Keats had modified his plan and, when
he was writing the poem, intended to conclude it in four books. Of the
probable contents of the one-and-half unwritten books Mr. de Selincourt
writes: 'I conceive that Apollo, now conscious of his divinity, would
have gone to Olympus, heard from the lips of Jove of his newly-acquired
supremacy, and been called upon by the rebel three to secure the kingdom
that awaited him. He would have gone forth to meet Hyperion, who, struck
by the power of supreme beauty, would have found resistance impossible.
Critics have inclined to take for granted the supposition that an actual
battle was contemplated by Keats, but I do not believe that such was, at
least, his final intention. In the first place, he had the example of
Milton, whom he was studying very closely, to warn him of its dangers;
in the second, if Hyperion had been meant to fight he would hardly be
represented as already, before the battle, shorn of much of his
strength; thus making the victory of Apollo depend upon his enemy's
unnatural weakness and not upon his own strength. One may add that a
combat would have been completely alien to the whole idea of the poem as
Keats conceived it, and as, in fact, it is universally interpreted from
the speech of Oceanus in the second book. The resistance of Enceladus
and the Giants, themselves rebels against an order already established,
would have been dealt with summarily, and the poem would have closed
with a description of the new age which had been inaugurated by the
triumph of the Olympians, and, in particular, of Apollo the god of light
and song.
