Richard L. W.

Clarke LITS2002 Notes 09 supplement

SUMMARY OF SHELLEYS DEFENCE OF POETRY 1.A wonderful explication of many of the philosophical assumptions informing the poetry of the first wave Romantics, not least Wordsworth. Precisely because it is at odds with his views elsewhere, some believe that Shelley may not have written the Defence. 2.Thesis: Shelleys ultimate goal is to stress the beneficial impact of poetry. To this end, he feels it is necessary to define the nature of poetry. To do this, he feels he must first address the nature of the poet, to which end, he must first address the nature of man. What are Poets? 3.The Mind: the minds of humans are comparable to an aeolian harp. There are two main classes of mental action (516) or faculties: conscious thoughts, produced by the reason (what Locke terms the understanding?), are comparable to a melody or sequence or combination of notes: man is an instrument over which a series of external and internal impressions are driven, like the alternation of an ever-changing wind over an Aeolian lyre, which move it by their motion to ever changing melody (516). The reason is the mind contemplating the relations borne by one thought to another, however produced (516) and is expressed in logical discourse (e.g. scientific treatises). The reason respects . . . differences (516) and is thus particularly given to analysis (516). Another part of the mind, the Imagination, has the capacity to add harmony to these thought-melodies: there is a principle within the human being, and perhaps all sentient beings, which acts otherwise than in the lyre, and produces not melody alone, but harmony, by an internal adjustment of the sounds or motions thus excited to the impressions which excite them (516). The Imagination is mind acting upon those thoughts [produced by the reason] so as to colour them with its own light, and composing from them, as from elements, other thoughts (516) and is expressed in poetic discourse (especially through the use of figurative language). The Imagination notes the similitudes of things (516), marrying exultation and horror, grief and pleasure; eternity and change; it subdues to union under its light yoke all irreconcilable things (527), and is thus particularly good at synthesis (516). The Imagination is the superior mental faculty: Reason is to the imagination, as the instrument to the agent, as the body to the spirit, as the shadow to the substance (516). The Imagination is not like the reasoning, a power to be exerted according to the determination of the will (527): the mind in creation is as a fading coal, which some invisible influence, like an inconstant wind, awakens to transitory brightness; this power arises from within, like the colour of a flower which fades and changes as it is developed, and the conscious portions of our natures are unprophetic either of its approach or its departure (527). This inner power . . . is seated on the throne of their own soul (529) and represents the interpenetration of a diviner nature through our own; but its footsteps are like those of a wind over the sea, which the morning calm erases, and whose traces remain only, as on the wrinkled sand which paves it (527). The poet participates in the eternal, the infinite, and the one (517). Those who possess this faculty are legislators (517) because they draw things into a certain propinquity with the beautiful and the true

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(517): the poet beholds intensely the present as it is, and discovers those laws according to which present things ought to be ordered, but he beholds the future in the present and his thoughts are the germ of the flower and the fruit of the latest time (517). 4.Knowledge is subjective: all things exist as they are perceived; at least in relation to the percipient (527), the mind being able to make a heaven of hell, a hell of heaven (527). The creative or poetic faculty, which stems from the Imagination, is the basis of all knowledge (526): it engenders in the mind a desire to reproduce and arrange (526) the sense impressions absorbed from the surrounding world according to a certain rhythm and order which might be called the beautiful and the good (526). Poetry is the most important form of knowledge: we have more moral, political and historical wisdom (526) and more scientific and economical knowledge (526) than we know what to do with, the poetry in these systems of thought (526) being concealed by the accumulation of facts and calculating processes (526-527). The cultivation of those sciences which have enlarged the limits of the empire of man over the external world, has, for want of the poetical faculty, proportionally circumscribed those of the internal world; and man, having enslaved the elements, remains himself a slave. (526) What is Poetry? 5.Poetry is the expression of the imagination (516) of the poet. Poets, using their Imagination, imagine and express (my emphasis; 517) the indestructible order (517). Poetry is the main portal of expression from the caverns of the spirit . . . into the universe of things (527) and, as such, the echo of the eternal music (518). For this reason, poetry is the very image of life expressed in its eternal truth (518): strips the veil of familiarity from the world, and lays bare the naked and sleeping beauty, which is the spirit of its forms (527); makes beautiful that which is distorted (519); the record of the best and happiest moments of the happiest and best minds (527); makes immortal all that is best and most beautiful in the world; it arrests the vanishing apparitions which haunt the interlunations of life, and veiling them, or in language or in form, sends them forth among mankind (527); redeems from decay the visitations of the divinity in man (527) because it turns all things to loveliness; it exalts the beauty of that which is most beautiful, and it adds beauty to that which is most deformed; it marries exultation and horror, grief and pleasure, eternity and change; it subdues to union under its light yoke, all irreconcilable things. It transmutes all that it touches, and every form moving within the radiance of its presence is changed by wondrous sympathy to an incarnation of the spirit which it breathes: its secret alchemy turns to potable gold the poisonous waters which flow from death through life; it strips the veil of familiarity from the world, and lays bare the naked and sleeping beauty, which is the spirit of its forms. (527) 6.Poetrys superiority to the sciences and to other artforms: to non-linguistic forms of art because it expresses those arrangements of language, and especially metrical language, which are created by that imperial faculty, whose throne is curtained within the invisible nature of man (517) (the Imagination) (words are a more direct representation of the actions and passions of our internal being, and is susceptible of more various and delicate combinations [517] and is more plastic and obedient of the faculty of which it is the creation

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[517] than other media of representation found in other artforms such as color, form, or motion [517]); to prose fiction: where a story (518) is merely a catalogue of detached facts, which have no other connection than time, place, circumstance, cause and effect (518), poetry creates actions according to the unchangeable forms of human nature, as existing in the mind of the creator, which is itself the image of all other minds (518). Where prose fiction is partial, and applies only to a definite period of time, and a certain combination of events which can never again recur (518), poetry is universal, and contains within itself the germ of a relation to whatever motives or actions have place in the possible varieties of human nature (518). 7.Poetrys complexity: all high poetry is infinite; it is as the first acorn, which contained all oaks potentially. Veil after veil may be undrawn, and the inmost naked beauty of the meaning never exposed. A great poem is a fountain for ever overflowing with the waters of wisdom and delight (525). Poetrys Effects Upon Society Shelley responds here to Platos invitation to defend poetry and rescue it from exile. 8.Poetry and pleasure: The whole objection . . . of the immorality of poetry rests upon a misconception of the manner in which poetry acts to produce the moral improvement of man (519) and an assumption that while the exercise of the imagination is most delightful (525), that of reason is more useful (525). Equating utility (525) with both good (525) and pleasure (525) and defining pleasure as that which the consciousness of a sensitive and intelligent being seeks (525), he argues that there are two kinds of pleasure: one durable, universal and permanent; the other transitory and particular (525). The former strengthens and purifies the affections, enlarges the imagination, and adds spirit to sense (525). The latter performs a much narrower (525) function in caters our wants and needs. Poetry caters to the former: all spirits upon which it falls open themselves to receive the wisdom which is mingled with its delight (519). It acts in a divine and unapprehended manner, beyond and above consciousness (519). 9.Poetry and love: the great secret of morals is love (519), a going out of our nature, and an identification of ourselves with the beautiful which exists in thought, action, or person, not our own (519). A man to be greatly good, must imagine intensely and comprehensively; he must put himself in the place of another and of many others; the pains and pleasures of his species must become his own (519). This is why the great instrument of moral good is the imagination (520): poetry administers to the effect [i.e. the propagation of good] by acting upon the cause [i.e. by moulding the readers imagination] (520), enlarging the circumference of the imagination by replenishing it with thoughts of ever new delight, which have the power of attracting and assimilating to their own nature all other thoughts (520). The state of mind produced (527) by poetry, Shelley argues, is one at war with every base desire. The enthusiasm of virtue, love, patriotism, and friendship is essentially linked with such emotions (527). 10.Social Change: the blossoming of literature has ever preceded or accompanied a great and free development of the national will (529): the present period is the latest to engage in a national struggle for civil and religious liberty (529); poetry is the unfailing

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herald, companion, and follower of the awakening of a great people to work a beneficial change in opinion, or institution (529).