use the common phrase) of what it is all about,' we shall be hardly able to appreciate its character as a poem and work of art." *

He then gives us as the "argument:"

to turn his earth

"The power of man into an approximate hell; and his power likewise, if he so wills it, by a gradual but energetic change of spirit to turn his earth into an approximate heaven." *

8. THE STORY OF PROMETHEUS.

We will now attempt to solve the second of the two enigmas we propounded to ourselves before we took a hurried glance at the Prometheus Bound, namely, "how and why does Demogorgon play his part?" which is really a portion of the larger question, "how and why is Prometheus delivered and made perfect?" Let us then trace Prometheus' history. He is the son of Themis, but not as "law.'

My mother

Who is called not only Themis but Earth too,
Her single beauty joys in many names."

-(Pr. B., 1. 252.).

It is as the "Earth," the "mother of all living," that she alone appears in the Prometheus Unbound. He is the son, therefore, of the earth, "without father bred," so far as we know. He loves men. We gather that if he did not make them, yet he superintended their making. He finds them denied

"The birthright of their being: knowledge, power,
The skill which wields the elements, the thought
Which pierces this dim universe like light,

Self-empire, and the majesty of love;

For thirst of which they fainted."-(Act II, sc. iv, 1. 38.)

*Shelley Society Papers, Vol. I, p. 144.

He resolved to help them. Jupiter, the ambitious son of God Saturn (not then ill-disposed to man, we infer, or Prometheus had been grievously lacking in insight and foresight), is given the "dominion of wide heaven" in his father's stead, on condition that "man be free," i. e., get his birthright.

Man is to rise out of a life of mere animalism, measured by the revolutions of the earth (time=Saturu), and to become a sharer in that timeless life of the gods, the life of thought-"for what has thought* to do with time?" But Jupiter-mean he what he may-once master, fails to fulfill his pledge; on the contrary, he changes the negative misery of man into a fearful thraldom.

"Into their desert hearts fierce wants he sent,

And mad disquietudes, and shadows idle
Of unreal good which levied mutual war."

(Act II, sc. iv, 1. 55.)

The Titan, in his quick sympathy, gave men the hopes-perfumes, as it were, of the "Elysian flowers," Nepenthe, oblivion of ill (as antidote to remorse and despair); Moly, spiritual vision (as antidote to sensuality); and Amaranth, "intimations of immortality' (as antidote to frantic rebellion, since the source of the sweet peace that comes with resignation). Nor did he confine himself to negative blessings. Love, to unite men in societies; fire, which, as an extension of their bodies, should toil for them; speech, making them intellectually one, and giving thought precision; science, or rather, that intuitive insight into Nature's deepest secrets which became an occult tradition in myths;

* One must always bear in mind how much "thought" is made to comprise:-passion, imagination, reason, will.

poetry, which, by its sound-harmonies and thoughtharmonies, prophecies man's perfection; music, to

"Lift up the listening spirit

Until it walked exempt from mortal care,

Godlike, o'er the clear billows of sweet sound,"

-(Act II, sc. iv, 1. 79);

statuary, the ideal of man's glorified body; the art of healing, or helping the present marred body to some little part of its healthy glory; astronomy, the freedom of the seas, and a larger conception not only of the earth, but of the universe; commerce, made possible by shipping, so mastering space; cities, associations of men for the production of the loftiest culture.

“Such alleviations of his state Prometheus gave to man.”
-(Id., 1. 98.)

In punishment wherefor, he is chained in Caucasus for everlasting torments.

At his feet are two sea nymphs, sometimes asleep in one another's arms, dreaming dreams of his release, which doubtless he feels stealing over him as some silvery mist that creeps up the forested hillsides; at other times, actively comforting him with words of love.* Far away is the bride of his whole being, Asia, glorious elder sister of these sea nymphs, whom now he can communicate with only through "her shadow" (Act II, sc. i, 1. 70), Panthea.

When first chained, he uttered a curse-that is to say, a prayer for his enemy's ruin-which can be summarized in two lines: "Heap on thy soul . . . ill deeds; then be thou damned beholding good" Act I, l. 292) that is to say, Be thyself utterly and know thy

* See Appendix, for a note on the meaning of Ione and Panthea.

self; and "Let the hour come when thou must appear to be That which thou art internally" (Act I, 1. 299)— that is to say, Seem utterly what thou art. No nobler prayer could be offered up for the good man; but what is heaven to him is hell to the wicked. Hearing his curse, which he had forgotten (not gloating over it, as the Prometheus of Eschylus would), he declared "it doth repent me" (Act I, 1. 203); “grief far a while is blind, and so was mine" (1. 204); but he is now "king over" himself (1. 492); he has learned in his agonies "to wish no living thing to suffer pain” (l. 205), and so recalls his curse. Consternation follows. All that love him and depend upon him believe him conquered. He is really conqueror. Jupiter himself declares: "Gentle and just and dreadless, is he not the monarch of the world?" (Act III, sc. i, 1. 68.) He is the form, "wisdom, courage, and long-suffering love" "animate." (1. 135.) He is "firm, not proud" (Act I, 1. 237), and therefore he recants. He is no nearer to submission; he will not "flatter crime." (1.401.) But he understands what the actual damnation of Jupiter is. He "can receive no good" (1. 389). Therefore Prometheus has only "pity" for him now. (1. 429.) His tortures at the hand of Jupiter he fully understands. "He but requites me for his own misdeed." (1. 392.) All which torture has only served to perfect him, to substitute for the unquenchable laughter of the gods the diviner "smile" of the "King of Sadness" (Act I, 1. 780), with whom, in the words of Byron, all torture is "tributary to his will."*

* An interesting comparison might be instituted between the

Now, no sooner has he vanquished the evil passion for retaliation, than his extreme temptation comes. Can he retain his confidence in the real omnipotence of good, in the face of the full display of the apparent dominion of evil? The Furies insinuate: Thou gavest men knowledge (Act I, 1. 541), and thence have come "hope, love, doubt, and desire," a "thirst of fierce fever." (1. 543.) What is the use of religion and moral reform? Did not the mission of Jesus, of "gentle worth" (l. 545), fail grievously? Is he not now "wailing for the faith he kindled?" (1.555.) What is the use of political reform? Did not France dedicate herself to truth, freedom, and love? What came of her brave folly? Was she not suffocated in a bath of reeking gore? (1.571.) What is the use of living and dying for men? Again Jesus illustrates the absurdity of such a course. The cross is what men give to those who live for them, and a worship worse than execration to those who die for them. "Hath not his name become a curse?" (1.602.) His followers have misunderstood, and only make his gospel of peace and brotherly love an excuse for fanatical hate to all who are really like in mind and heart to him whom they traduce by calling Lord. (1.606.) In conclusion, nothing is reasonable but utter disbelief in good as a possibility on earth. The right-minded are spell-bound by conventionalism or craven terror"unable to devise new good." (1. 622.) The kindly "want power" (1. 624), and give mere sentimental sympathy, which amounts to self-pity, because of the

firmness of Prometheus-gentle, pitiful-and the stubborn, heartless, Satanic pride of Manfred. See Appendix.