No More Learning

He declares, in one of the notes
to _Queen Mab_, that 'there is no great extravagance in presuming . . .
that there should be a perfect identity between the moral and physical
improvement of the human species,' and thinks it 'certain that wisdom
is not compatible with disease, and that, in the present state of the
climates of the earth, health in the true and comprehensive sense of
the word is out of the reach of civilized man. ' In _Prometheus Unbound_
he sees, as in the ecstasy of a saint, the ships moving among the seas
of the world without fear of danger

'by the light
Of wave-reflected flowers, and floating odours,
And music soft,'

and poison dying out of the green things, and cruelty out of all living
things, and even the toads and efts becoming beautiful, and at last
Time being borne 'to his tomb in eternity. '

This beauty, this divine order, whereof all things shall become a part
in a kind of resurrection of the body, is already visible to the dead
and to souls in ecstasy, for ecstasy is a kind of death. The dying
Lionel hears the song of the nightingale, and cries--

'Heardst thou not sweet words among
That heaven-resounding minstrelsy?
Heardst thou not, that those who die
Awake in a world of ecstasy?
That love, when limbs are interwoven,
And sleep, when the night of life is cloven,
And thought, to the world's dim boundaries clinging,
And music, when one beloved is singing,
Is death? Let us drain right joyously
The cup which the sweet bird fills for me. '

And in the most famous passage in all his poetry he sings of Death as
of a mistress. 'Life, like a dome of many-coloured glass, stains the
white radiance of eternity. ' 'Die, if thou wouldst be with that which
thou wouldst seek;' and he sees his own soon-coming death in a rapture
of prophecy, for 'the fire for which all thirst' beams upon him,
'consuming the last clouds of cold mortality. ' When he is dead he will
still influence the living, for though Adonais has fled 'to the burning
fountains whence he came,' and 'is a portion of the eternal which must
glow through time and change unquenchably the same,' and has 'awaked
from the dream of life,' he has not gone from 'the young dawn,' or the
'caverns in the forests,' or 'the faint flowers and the fountains. ' He
has been 'made one with nature,' and his voice is 'heard in all her
music,' and his presence is felt wherever 'that power may move which
has withdrawn his being to its own,' and he bears 'his part' when it is
compelling mortal things to their appointed forms, and he overshadows
men's minds at their supreme moments, for

'when lofty thought
Lifts a young heart above its mortal lair,
And love and life contend in it for what
Shall be its earthly doom, the dead live there,
And move like winds of light on dark and stormy air.
'

'Of his speculations as to what will befall this inestimable spirit
when we appear to die,' Mrs. Shelley has written, 'a mystic ideality
tinged these speculations in Shelley's mind; certain stanzas in the
poem of _The Sensitive Plant_ express, in some degree, the almost
inexpressible idea, not that we die into another state, when this
state is no longer, from some reason, unapparent as well as apparent,
accordant with our being--but that those who rise above the ordinary
nature of man, fade from before our imperfect organs; they remain in
their "love, beauty, and delight," in a world congenial to them, and
we, clogged by "error, ignorance, and strife," see them not till we
are fitted by purification and improvement to their higher state. ' Not
merely happy souls, but all beautiful places and movements and gestures
and events, when we think they have ceased to be, have become portions
of the eternal.

'In this life
Of error, ignorance, and strife,
Where nothing is, but all things seem,
And we the shadow of the dream,

It is a modest creed, and yet
Pleasant, if one considers it,
To own that death itself must be,
Like all the rest, a mockery.

That garden sweet, that lady fair,
And all sweet shapes and odours there,
In truth have never passed away;
'Tis we, 'tis ours are changed, not they.

For love and beauty and delight
There is no death, nor change; their might
Exceeds our organs, which endure
No light, being themselves obscure. '

He seems in his speculations to have lit on that memory of nature the
visionaries claim for the foundation of their knowledge; but I do not
know whether he thought, as they do, that all things good and evil
remain for ever, 'thinking the thought and doing the deed,' though
not, it may be, self-conscious; or only thought that 'love and beauty
and delight' remain for ever. The passage where Queen Mab awakes 'all
knowledge of the past,' and the good and evil 'events of old and
wondrous times,' was no more doubtless than a part of the machinery
of the poem, but all the machineries of poetry are parts of the
convictions of antiquity, and readily become again convictions in minds
that dwell upon them in a spirit of intense idealism.

Intellectual Beauty has not only the happy dead to do her will, but
ministering spirits who correspond to the Devas of the East, and the
Elemental Spirits of mediaeval Europe, and the Sidhe of ancient Ireland,
and whose too constant presence, and perhaps Shelley's ignorance
of their more traditional forms, give some of his poetry an air of
rootless phantasy. They change continually in his poetry, as they do
in the visions of the mystics everywhere and of the common people in
Ireland, and the forms of these changes display, in an especial sense,
the glowing forms of his mind when freed from all impulse not out of
itself or out of supersensual power. These are 'gleams of a remoter
world which visit us in sleep,' spiritual essences whose shadows are
the delights of all the senses, sounds 'folded in cells of crystal
silence,' 'visions swift and sweet and quaint,' which lie waiting their
moment 'each in his thin sheath like a chrysalis,' 'odours' among
'ever-blooming eden trees,' 'liquors' that can give 'happy sleep,' or
can make tears 'all wonder and delight'; 'the golden genii who spoke to
the poets of Greece in dreams'; 'the phantoms' which become the forms
of the arts when 'the mind, arising bright from the embrace of beauty,'
'casts on them the gathered rays which are reality'; 'the guardians'
who move in 'the atmosphere of human thought,' as 'the birds within the
wind, or the fish within the wave,' or man's thought itself through all
things; and who join the throng of the happy hours when Time is passing
away--

'As the flying fish leap
From the Indian deep,
And mix with the seabirds half asleep. '

It is these powers which lead Asia and Panthea, as they would lead all
the affections of humanity, by words written upon leaves, by faint
songs, by eddies of echoes that draw 'all spirits on that secret
way,' by the 'dying odours' of flowers and by 'the sunlight of the
sphered dew,' beyond the gates of birth and death to awake Demogorgon,
eternity, that 'the painted veil called life' may be 'torn aside. '

There are also ministers of ugliness and all evil, like those that came
to Prometheus--

'As from the rose which the pale priestess kneels
To gather for her festal crown of flowers,
The aerial crimson falls, flushing her cheek,
So from our victim's destined agony
The shade which is our form invests us round;
Else we are shapeless as our mother Night. '

Or like those whose shapes the poet sees in _The Triumph of Life_,
coming from the procession that follows the car of life, as 'hope'
changes to 'desire,' shadows 'numerous as the dead leaves blown in
autumn evening from a poplar tree'; and resembling those they come
from, until, if I understand an obscure phrase aright, they are
'wrapt' round 'all the busy phantoms that live there as the sun shapes
the clouds. ' Some to sit 'chattering like apes,' and some like 'old
anatomies' 'hatching their bare broods under the shade of daemons'
wings,' laughing 'to reassume the delegated powers' they had given to
the tyrants of the earth, and some 'like small gnats and flies' to
throng 'about the brow of lawyers, statesmen, priest and theorist,'
and some 'like discoloured shapes of snow' to fall 'on fairest bosoms
and the sunniest hair,' to be 'melted by the youthful glow which
they extinguish,' and many to 'fling shadows of shadows yet unlike
themselves,' shadows that are shaped into new forms by that 'creative
ray' in which all move like motes.

These ministers of beauty and ugliness were certainly more than
metaphors or picturesque phrases to one who believed the 'thoughts
which are called real or external objects' differed but in regularity
of recurrence from 'hallucinations, dreams, and the ideas of madness,'
and lessened this difference by telling how he had dreamed 'three
several times, between intervals of two or more years, the same precise
dream,' and who had seen images with the mind's eye that left his
nerves shaken for days together.