Chapter 1

have translated shortly before Medwin’s visit in the late autumn of 1820.

O come, that I may hear Thy song: like Proserpine, in Enna’s glen, Thou seemest to my fancy,—singing here, And gathering flowers, as that fair maiden, when She lost the spring and Ceres her more dear.[9]

But we have a far more important, because a direct, testimony in a manuscript addition made by Thomas Medwin in the margin of a copy of his _Life of Shelley_ (1847).[10] The passage is clearly intended—though chronology is no more than any other exact science the ‘forte’ of that most tantalizing of biographers—to refer to the year 1820.

‘Mrs. Shelley had at this time been writing some little Dramas on classical subjects, one of which was the Rape of Proserpine, a very graceful composition which she has never published. Shelley contributed to this the exquisite fable of Arethusa and the Invocation to Ceres.—Among the Nymphs gathering flowers on Enna were two whom she called Ino and Uno, names which I remember in the Dialogue were irresistibly ludicrous. She also wrote one on Midas, into which were introduced by Shelley, in the Contest between Pan and Apollo, the Sublime Effusion of the latter, and Pan’s characterised Ode.’

This statement of Medwin finally settles the question. The ‘friend’ at whose request, Mrs. Shelley says,[11] the lyrics were written by her husband, was herself. And she was the author of the dramas.[12]

The manuscript (Bodleian Library, MS. Shelley, d. 2) looks like a cheap exercise-book, originally of 40, now of 36 leaves, 8 1/4 x 6 inches, in boards. The contents are the dramas here presented, written in a clear legible hand—the equable hand of Mrs. Shelley.[13] There are very few words corrected or cancelled. It is obviously a fair copy. Mr. C. D. Locock, in his _Examination of the Shelley Manuscripts in the Bodleian Library_ (Clarendon Press, Oxford, 1903, pp. 24-25), has already pointed out the valuable emendations of the ‘received’ text of Shelley’s lyrics which are found here. In fact the only mystery is why neither Shelley, nor Mary in the course of her long widowed years, should have published these curious, and surely not contemptible, by-products of their co-operation in the fruitful year 1820.

Footnotes

[1] Preface to the 1831 edition of _Frankenstein_.

[2] Mrs. Marshall, _The Life and Letters of Mary W. Shelley_, i. 216.

[3] Letter from Padua, 22 September 1818.

[4] 27 October 1818

[5] Letter to Mrs. Hunt, 28 August 1819.

[6] She had ‘thought of it’ at Marlow, as appears from her letter to Mrs. Gisborne, 30 June 1821 (in Mrs. Marshall, i. p. 291); but the materials for it were not found before the stay at Naples, and it was not actually begun ‘till a year afterwards, at Pisa’ (ibid.).

[7] Letter to T. L. Peacock, November 1820.

[8] Dr. Garnett, in his prefatory note, states that Orpheus ‘exists only in a transcript by Mrs. Shelley, who has written in playful allusion to her toils as amanuensis _Aspetto fin che il diluvio cala, ed allora cerco di posare argine alle sue parole_’. The poem is thus supposed to have been Shelley’s attempt at improvisation, if not indeed a translation from the Italian of the ‘improvvisatore’ Sgricci. The Shelleys do not seem to have come to know and hear Sgricci before the end of December 1820. The Italian note after all has no very clear import. And Dr. Garnett in 1905 inclined to the view that _Orpheus_ was the work not of Shelley, but of his wife. A comparison of that fragment and the dramas here published seems to me to suggest the same conclusion, though in both cases Mary Shelley must have been helped by her husband.

[9] As published by Medwin, 1834 and 1847.

[10] The copy, 2 vols., was sold at Sotheby’s on the 6th December 1906: Mr. H. Buxton Forman (who was, I think, the buyer) published the contents in _The Life of Percy Bysshe Shelley, By Thomas Medwin, A New Edition printed from a copy copiously amended and extended by the Author_ . . . Milford, 1913. The passage here quoted appears on p. 27 of the 2nd vol. of the 1847 edition (Forman ed., p. 252)

[11] The Hymns of Pan and Apollo were first published by Mrs. Shelley in _the Posthumous Poems_, 1824, with a note saying that they had been ‘written at the request of a friend to be inserted in a drama on the subject of Midas’. _Arethusa_ appeared in the same volume, dated ‘Pisa, 1820’. Proserpine’s song was not published before the first collected edition of 1839.

[12] Not E. E. Williams (Buxton Forman, ed. 1882, vol. iv, p. 34). The manuscript of the poetical play composed about 1822 by the latter, ‘The Promise’, with Shelley’s autograph poem (‘Night! with all thine eyes look down’), was given to the Bodleian Library in 1914.

[13] Shelley’s lyrics are also in his wife’s writing—Mr. Locock is surely mistaken in assuming two different hands to this manuscript (_The Poems of Percy Bysshe Shelley_, Methuen, 1909, vol. iii, p. xix).

II.

For indeed there is more than a personal interest attached to these writings of Mrs. Shelley’s. The fact that the same mind which had revelled, a few years earlier, in the fantastical horrors of Frankenstein’s abortive creation, could now dwell on the melancholy fate of Proserpine or the humorous disappointment of Midas, and delight in their subtle poetical or moral symbolism—this fact has its significance. It is one of the earliest indications of the revival, in the heart of Romanticism, of the old love of classical myths and classical beauty.

The subject is a wide one, and cannot be adequately dealt with in this place. But a few words may not be superfluous for a correct historical appreciation of Mrs. Shelley’s attempt.

How deficient had been the sense of classical beauty in the so-called classical age of English literature, is a trite consideration of criticism. The treatment of mythology is particularly conclusive on this point. Throughout the ‘Augustan’ era, mythology was approached as a mere treasure-house of pleasant fancies, artificial decorations, ‘motives’, whether sumptuous or meretricious. Allusions to Jove and Venus, Mercury, Apollo, or Bacchus, are of course found in every other page of Dryden, Pope, Prior, Swift, Gay, and Parnell. But no fresh presentation, no loving interpretation, of the old myths occur anywhere. The immortal stories were then part and parcel of a sort of poetical curriculum through which the whole school must be taken by the stern masters Tradition and Propriety. There is little to be wondered at, if this matter of curriculum was treated by the more passive scholars as a matter of course, and by the sharper and less reverent disciples as a matter of fun. Indeed, if any personality is then evinced in the adaptation of these old world themes, it is generally connected with a more or less emphatic disparagement or grotesque distortion of their real meaning.

When Dryden, for example, makes use of the legend of Midas, in his _Wife of Bath’s Tale_, he makes, not Midas’s minister, but his queen, tell the mighty secret—and thus secures another hit at woman’s loquacity.

Prior’s _Female Phaëton_ is a younger sister, who, jealous of her elder’s success, thus pleads with her ‘mamma’:

I’ll have my earl as well as she Or know the reason why.

And she wants to flaunt it accordingly.

Finally,

Fondness prevailed; mamma gave way; Kitty, at heart’s desire, Obtained the chariot for a day, And set the world on fire.

Pandora, in Parnell’s _Hesiod or the Rise of Woman_, is only a

‘shining vengeance... A pleasing bosom-cheat, a specious ill’

sent by the gods upon earth to punish the race of Prometheus.

The most poetical fables of Greece are desecrated by Gay into mere miniatures for the decoration of his _Fan_.

Similar instances abound later on. When Armstrong brings in an apostrophe to the Naiads, it is in the course of a _Poetical Essay on the Art of Preserving Health_. And again, when Cowper stirs himself to intone an _Ode to Apollo_, it is in the same mock-heroic vein:

Patron of all those luckless brains, That to the wrong side leaning Indite much metre with much pains And little or no meaning...

Even in Gray’s—‘Pindaric Gray’s’—treatment of classical themes, there is a sort of pervading _ennui_, or the forced appreciativeness of a gouty, disappointed man. The daughter of Jove to whom he dedicates his hymns too often is ‘Adversity’. And classical reminiscences have, even with him, a dull musty tinge which recalls the antiquarian in his Cambridge college-rooms rather than the visitor to Florence and Rome. For one thing, his allusions are too many, and too transitory, to appear anything but artistic tricks and verse-making tools. The ‘Aegean deep’, and ‘Delphi’s steep’, and ‘Meander’s amber waves’, and the ‘rosy-crowned Loves’, are too cursorily summoned, and dismissed, to suggest that they have been brought in for their own sweet sakes.

It was thus with all the fine quintessences of ancient lore, with all the pearl-like accretions of the faiths and fancies of the old world: they were handled about freely as a kind of curious but not so very rare coins, which found no currency in the deeper thoughts of our modern humanity, and could therefore be used as a mere badge of the learning and taste of a literary ‘coterie’.

The very names of the ancient gods and heroes were in fact assuming that abstract anaemic look which common nouns have in everyday language. Thus, when Garrick, in his verses _Upon a Lady’s Embroidery_, mentions ‘Arachne’, it is obvious that he does not expect the reader to think of the daring challenger of Minerva’s art, or the Princess of Lydia, but just of a plain spider. And again, when Falconer, in his early _Monody on the death of the Prince of Wales_, expresses a rhetorical wish

‘to aid hoarse howling Boreas with his sighs,’

that particular son of Astræus, whose love for the nymph Orithyia was long unsuccessful, because he could not ‘sigh’, is surely far from the poet’s mind; and ‘to swell the wind’, or ‘the gale’, would have served his turn quite as well, though less ‘elegantly’.

Even Gibbon, with all his partiality for whatever was pre- or post- Christian, had indeed no better word than ‘elegant’ for the ancient mythologies of Greece and Rome, and he surely reflected no particularly advanced opinion when he praised and damned, in one breath, ‘the pleasant and absurd system of Paganism.’[1] No wonder if in his days, and for a long time after, the passionate giants of the Ages of Fable had dwindled down to the pretty puppets with which the daughters of the gentry had to while away many a school hour.

But the days of this rhetorical—or satirical, didactic—or perfunctory, treatment of classical themes were doomed. It is the glory of Romanticism to have opened ‘magic casements’ not only on ‘the foam of perilous seas’ in the West, but also on

the chambers of the East, The chambers of the Sun, that now From ancient melody had ceased.[2]

Romanticism, as a freshening up of all the sources of life, a general rejuvenescence of the soul, a ubiquitous visiting of the spirit of delight and wonder, could not confine itself to the fields of mediaeval romance. Even the records of the Greek and Roman thought assumed a new beauty; the classical sense was let free from its antiquarian trammels, and the perennial fanes resounded to the songs of a more impassioned worship.

The change, however, took some time. And it must be admitted that in England, especially, the Romantic movement was slow to go back to classical themes. Winckelmann and Goethe, and Chénier—the last, indeed, practically all unknown to his contemporaries—had long rediscovered Antiquity, and felt its pulse anew, and praised its enduring power, when English poetry had little, if anything, to show in answer to the plaintive invocation of Blake to the Ancient Muses.

The first generation of English Romantics either shunned the subject altogether, or simply echoed Blake’s isolated lines in isolated passages as regretful and almost as despondent. From Persia to Paraguay Southey could wander and seek after exotic themes; his days could be ‘passed among the dead’—but neither the classic lands nor the classic heroes ever seem to have detained him. Walter Scott’s ‘sphere of sensation may be almost exactly limited by the growth of heather’, as Ruskin says;[3] and when he came to Rome, his last illness prevented him from any attempt he might have wished to make to enlarge his field of vision. Wordsworth was even less far-travelled, and his home-made poetry never thought of the ‘Pagan’ and his ‘creed outworn’, but as a distinct _pis-aller_ in the way of inspiration.[4] And again, though Coleridge has a few magnificent lines about them, he seems to have even less willingly than Wordsworth hearkened after

The intelligible forms of ancient poets, The fair humanities of old religion.[5]

It was to be otherwise with the later English Romantic poets. They lived and worked at a time when the whole atmosphere and even the paraphernalia of literary composition had just undergone a considerable change. After a period of comparative seclusion and self-concentration, England at the Peace of Amiens once more found its way to Europe—and vice versa. And from our point of view this widening of prospects is especially noticeable. For the classical revival in Romanticism appears to be closely connected with it.

It is an alluring subject to investigate. How the progress of scholarship, the recent ‘finds’ of archaeology, the extension of travelling along Mediterranean shores, the political enthusiasms evoked by the stirrings of young Italy and young Greece, all combined to reawaken in the poetical imagination of the times the dormant memories of antiquity has not yet been told by the historians of literature.[6]

But—and this is sufficient for our purpose—every one knows what the Elgin Marbles have done for Keats and Shelley; and what inspirations were derived from their pilgrimages in classic lands by all the poets of this and the following generation, from Byron to Landor. Such experiences could not but react on the common conception of mythology. A knowledge of the great classical sculpture of Greece could not but invest with a new dignity and chastity the notions which so far had been nurtured on the Venus de’ Medici and the Belvedere Apollo—even Shelley lived and possibly died under their spell. And ‘returning to the nature which had inspired the ancient myths’, the Romantic poets must have felt with a keener sense ‘their exquisite vitality’.[7] The whole tenor of English Romanticism may be said to have been affected thereby.

For English Romanticism—and this is one of its most distinctive merits—had no exclusiveness about it. It was too spontaneous, one would almost say, too unconscious, ever to be clannish. It grew, untrammelled by codes, uncrystallized into formulas, a living thing always, not a subject-matter for grandiloquent manifestoes and more or less dignified squabbles. It could therefore absorb and turn to account elements which seemed antagonistic to it in the more sophisticated forms it assumed in other literatures. Thus, whilst French Romanticism—in spite of what it may or may not have owed to Chénier—became often distinctly, deliberately, wilfully anti-classical, whilst for example[8] Victor Hugo in that all-comprehending _Légende des Siècles_ could find room for the Hegira and for Zim-Zizimi, but did not consecrate a single line to the departed glories of mythical Greece, the Romantic poets of England may claim to have restored in freshness and purity the religion of antiquity. Indeed their voice was so convincing that even the great Christian chorus that broke out afresh in the Victorian era could not entirely drown it, and Elizabeth Barrett had an apologetic way of dismissing ‘the dead Pan’, and all the ‘vain false gods of Hellas’, with an acknowledgement of

your beauty which confesses Some chief Beauty conquering you.

This may be taken to have been the average attitude, in the forties, towards classical mythology. That twenty years before, at least in the Shelley circle, it was far less grudging, we now have definite proof.

Not only was Shelley prepared to admit, with the liberal opinion of the time, that ancient mythology ‘was a system of nature concealed under the veil of allegory’, a system in which a thousand fanciful fables contained a secret and mystic meaning’:[9] he was prepared to go a considerable step farther, and claim that there was no essential difference between ancient mythology and the theology of the Christians, that both were interpretations, in more or less figurative language, of the great mysteries of being, and indeed that the earlier interpretation, precisely because it was more frankly figurative and poetical than the later one, was better fitted to stimulate and to allay the sense of wonder which ought to accompany a reverent and high-souled man throughout his life-career.

In the earlier phase of Shelley’s thought, this identification of the ancient and the modern faiths was derogatory to both. The letter which he had written in 1812 for ihe edification of Lord Ellenborough revelled in the contemplation of a time ‘when the Christian religion shall have faded from the earth, when its memory like that of Polytheism now shall remain, but remain only as the subject of ridicule and wonder’. But as time went on, Shelley’s views became less purely negative. Instead of ruling the adversaries back to back out of court, he bethought himself of venturing a plea in favour of the older and weaker one. It may have been in 1817 that he contemplated an ‘Essay in favour of polytheism’.[10] He was then living on the fringe of a charmed circle of amateur and adventurous Hellenists who could have furthered the scheme. His great friend, Thomas Love Peacock, ‘Greeky Peaky’, was a personal acquaintance of Thomas Taylor ‘the Platonist’, alias ‘Pagan Taylor’. And Taylor’s translations and commentaries of Plato had been favourites of Shelley in his college days. Something at least of Taylor’s queer mixture of flaming enthusiasm and tortuous ingenuity may be said to appear in the unexpected document we have now to examine.

It is a little draft of an Essay, which occurs, in Mrs. Shelley’s handwriting, as an insertion in her Journal for the Italian period. The fragment—for it is no more—must be quoted in full.[11]

The necessity of a Belief in the Heathen Mythology to a Christian

If two facts are related not contradictory of equal probability & with equal evidence, if we believe one we must believe the other.

1st. There is as good proof of the Heathen Mythology as of the Christian Religion.

2ly. that they [do] not contradict one another.

Con[clusion]. If a man believes in one he must believe in both.

Examination of the proofs of the Xtian religion—the Bible & its authors. The twelve stones that existed in the time of the writer prove the miraculous passage of the river Jordan.[12] The immoveability of the Island of Delos proves the accouchement of Latona[13] —the Bible of the Greek religion consists in Homer, Hesiod & the Fragments of Orpheus &c.—All that came afterwards to be considered apocryphal—Ovid = Josephus—of each of these writers we may believe just what we cho[o]se.

To seek in these Poets for the creed & proofs of mythology which are as follows—Examination of these—1st with regard to proof—2 in contradiction or conformity to the Bible—various apparitions of God in that Book [—] Jupiter considered by himself—his attributes—disposition [—] acts—whether as God revealed himself as the Almighty to the Patriarchs & as Jehovah to the Jews he did not reveal himself as Jupiter to the Greeks—the possibility of various revelations—that he revealed himself to Cyrus.[14]

The inferior deities—the sons of God & the Angels—the difficulty of Jupiter’s children explained away—the imagination of the poets—of the prophets—whether the circumstance of the sons of God living with women[15] being related in one sentence makes it more probable than the details of Greek—Various messages of the Angels—of the deities—Abraham, Lot or Tobit. Raphael [—]Mercury to Priam[16] —Calypso & Ulysses—the angel wd then play the better part of the two whereas he now plays the worse. The ass of Balaam—Oracles—Prophets. The revelation of God as Jupiter to the Greeks—-a more successful revelation than that as Jehovah to the Jews—Power, wisdom, beauty, & obedience of the Greeks—greater & of longer continuance—than those of the Jews. Jehovah’s promises worse kept than Jupiter’s—the Jews or Prophets had not a more consistent or decided notion concerning after life & the Judgements of God than the Greeks [—] Angels disappear at one time in the Bible & afterwards appear again. The revelation to the Greeks more complete than to the Jews—prophesies of Christ by the heathens more incontrovertible than those of the Jews. The coming of X. a confirmation of both religions. The cessation of oracles a proof of this. The Xtians better off than any but the Jews as blind as the Heathens—Much more conformable to an idea of [the] goodness of God that he should have revealed himself to the Greeks than that he left them in ignorance. Vergil & Ovid not truth of the heathen Mythology, but the interpretation of a heathen—as Milton’s Paradise Lost is the interpretation of a Christian religion of the Bible. The interpretation of the mythology of Vergil & the interpretation of the Bible by Milton compared—whether one is more inconsistent than the other—In what they are contradictory. Prometheus desmotes quoted by Paul[17] [—] all religion false except that which is revealed—revelation depends upon a certain degree of civilization—writing necessary—no oral tradition to be a part of faith—the worship of the Sun no revelation—Having lost the books [of] the Egyptians we have no knowledge of their peculiar revelations. If the revelation of God to the Jews on Mt Sinai had been more peculiar & impressive than some of those to the Greeks they wd not immediately after have worshiped a calf—A latitude in revelation—How to judge of prophets—the proof [of] the Jewish Prophets being prophets.

The only public revelation that Jehovah ever made of himself was on Mt Sinai—Every other depended upon the testimony of a very few & usually of a single individual—We will first therefore consider the revelation of Mount Sinai. Taking the fact plainly it happened thus. The Jews were told by a man whom they believed to have supernatural powers that they were to prepare for that God wd reveal himself in three days on the mountain at the sound of a trumpet. On the 3rd day there was a cloud & lightning on the mountain & the voice of a trumpet extremely loud. The people were ordered to stand round the foot of the mountain & not on pain of death to infringe upon the bounds—The man in whom they confided went up the mountain & came down again bringing them word

The draft unfortunately leaves off here, and we are unable to know for certain whether this Shelleyan paradox, greatly daring, meant to minimize the importance of the ‘only public revelation’ granted to the chosen people. But we have enough to understand the general trend of the argument. It did not actually intend to sap the foundations of Scriptural authority. But it was bold enough to risk a little shaking in order to prove that the Sacred Books of the Greeks and Romans did not, after all, present us with a much more rickety structure. This was a task of conciliation rather than destruction. And yet even this conservative view of the Shelleys’ exegesis cannot—and will not—detract from the value of the above document. Surely, this curious theory of the equal ‘inspiration’ of Polytheism and the Jewish or Christian religions, whether it was invented or simply espoused by Mrs. Shelley, evinces in her—for the time being at least—a very considerable share of that adventurous if somewhat uncritical alacrity of mind which carried the poet through so many religious and political problems. It certainly vindicates her, more completely perhaps than anything hitherto published, against the strictures of those who knew her chiefly or exclusively in later years, and could speak of her as a ‘most conventional slave’, who ‘even affected the pious dodge’, and ‘was not a suitable companion for the poet’.[18] Mrs. Shelley—at twenty-three years of age—had not yet run the full ‘career of her humour’; and her enthusiasm for classical mythology may well have, later on, gone the way of her admiration for Spinoza, whom she read with Shelley that winter (1820-1), as Medwin notes,[19] and ‘whose arguments she then thought irrefutable—_tempora mutantur!_’

However that may be, the two little mythological dramas on _Proserpine_ and _Midas_ assume, in the light of that enthusiasm, a special interest. They stand—or fall—both as a literary, and to a certain extent as an intellectual effort. They are more than an attitude, and not much less than an avowal. Not only do they claim our attention as the single poetical work of any length which seems to have been undertaken by Mrs. Shelley; they are a unique and touching monument of that intimate co-operation which at times, especially in the early years in Italy, could make the union of ‘the May’ and ‘the Elf’ almost unreservedly delightful. It would undoubtedly be fatuous exaggeration to ascribe a very high place in literature to these little Ovidian fancies of Mrs. Shelley. The scenes, after all, are little better than adaptations—fairly close adaptations—of the Latin poet’s well-known tales.

Even _Proserpine_, though clearly the more successful of the two, both more strongly knit as drama, and less uneven in style and versification, cannot for a moment compare with the far more original interpretations of Tennyson, Swinburne, or Meredith.[20] But it is hardly fair to draw in the great names of the latter part of the century. The parallel would be more illuminating—and the final award passed on Mrs. Shelley’s attempt more favourable—if we were to think of a contemporary production like ‘Barry Cornwall’s’ _Rape of Proserpine_, which, being published in 1820, it is just possible that the Shelleys should have known. B. W. Procter’s poem is also a dramatic ‘scene’, written ‘in imitation of the mode originated by the Greek Tragic Writers’. In fact those hallowed models seem to have left far fewer traces in Barry Cornwall’s verse than the Alexandrian—or pseudo-Alexandrian—tradition of meretricious graces and coquettish fancies, which the eighteenth century had already run to death.[21] And, more damnable still, the poetical essence of the legend, the identification of Proserpine’s twofold existence with the grand alternation of nature’s seasons, has been entirely neglected by the author. Surely his work, though published, is quite as deservedly obscure as Mrs. Shelley’s derelict manuscript. _Midas_ has the privilege, if it be one, of not challenging any obvious comparison. The subject, since Lyly’s and Dryden’s days, has hardly attracted the attention of the poets. It was so eminently fit for the lighter kinds of presentation that the agile bibliographer who aimed at completeness would have to go through a fairly long list of masques,[22] comic operas, or ‘burlettas’, all dealing with the ludicrous misfortunes of the Phrygian king. But an examination of these would be sheer pedantry in this place. Here again Mrs. Shelley has stuck to her Latin source as closely as she could.[23] She has made a gallant attempt to connect the two stories with which Midas has ever since Ovid’s days been associated, and a distinct—indeed a too perceptible—effort to press out a moral meaning in this, as she had easily extricated a cosmological meaning in the other tale.

Perhaps we have said too much to introduce these two little unpretending poetical dramas. They might indeed have been allowed to speak for themselves. A new frame often makes a new face; and some of the best known and most exquisite of Shelley’s lyrics, when restored to the surroundings for which the poet intended them, needed no other set-off to appeal to the reader with a fresh charm of quiet classical grace and beauty. But the charm will operate all the more unfailingly, if we remember that this clear classical mood was by no means such a common element in the literary atmosphere of the times—not even a permanent element in the authors’ lives. We have here none of the feverish ecstasy that lifts _Prometheus_ and _Hellas_ far above the ordinary range of philosophical or political poetry. But Shelley’s encouragement, probably his guidance and supervision, have raised his wife’s inspiration to a place considerably higher than that of _Frankenstein_ or _Valperga_. With all their faults these pages reflect some of that irradiation which Shelley cast around his own life—the irradiation of a dream beauteous and generous, beauteous in its theology (or its substitute for theology) and generous even in its satire of human weaknesses.

Footnotes

[1] Essay on the Study of Literature, § 56.

[2] Blake, _Poetical Sketches_, 1783.

[3] _Modern Painters_, iii. 317

[4] _Sonnet_ ‘The world is too much with us’; cf. _The Excursion_, iv. 851-57.

[5] _The Piccolomini_, II, iv.

[6] At least as far as England is concerned. For France, cf. Canat, _a renaissance de la Grèce antique_, Hachette, Paris, 1911.

[7] J. A, Symonds, _Studies of the Greek Poets_, ii, p. 258.

[8] As pointed out by Brunetière, _Évolution de la Poésie lyrique_, ii, p. 147.

[9] _Edinb. Rev._, July 1808.

[10] Cf. our _Shelley’s Prose in the Bodleian MSS_., 1910, p. 124.

[11] From the ‘Boscombe’ MSS. Unpublished.

[12] Josh. iv. 8.—These notes are _not_ Shelley’s.

[13] _Theogn_. 5 foll.; Homer’s _Hymn to Apollo_, i. 25.

[14] Probably Xenophon, _Cyrop_. VIII. vii. 2.

[15] Gen. vi.

[16] _Iliad_, xxiv.

[17] Shelley may refer to the proverbial phrase ‘to kick against the pricks’ (Acts xxvi. 14), which, however, is found in Pindar and Euripides as well as in Aeschylus (_Prom._ 323).

[18] Trelawny’s letter, 3 April 1870; in Mr. H. Buxton Forman’s edition, 1910, p. 229.

[19] I. e. ed. H. Buxton Forman, p. 253.

[20] _Demeter and Persephone_, 1889; _The Garden of Proserpine_, 1866; _The Appeasement of Demeter_, 1888.

[21] To adduce an example—in what is probably not an easily accessible book to-day: Proserpine, distributing her flowers, thus addresses one of her nymphs: For this lily, Where can it hang but at Cyane’s breast! And yet ’twill wither on so white a bed, If flowers have sense for envy.

[22] There is one by poor Christopher Smart.

[23] Perhaps her somewhat wearying second act, on the effects of the gold-transmuting gift, would have been shorter, if Ovid (_Metam._ xi. 108-30) had not himself gone into such details on the subject.

MYTHOLOGICAL DRAMAS.

Unless otherwise pointed out—by brackets, or in the notes—the text, spelling, and punctuation of the MS. have been strictly adhered to.

PROSERPINE.

A DRAMA IN TWO ACTS.

DRAMATIS PERSONAE

CERES. PROSERPINE. INO, EUNOE Nymphs attendant upon Proserpine. IRIS. ARETHUSA, Naiad of a Spring.

Shades from Hell, among which Ascalaphus.

Scene; the plain of Enna, in Sicily.

PROSERPINE.