soul, and reason, and virtue, and all sorts of fine pretences, is very weak and much given to roguery; with all the cardinal virtues to help him, he is quite overruled in the conclave by the more numerous and strong-willed and cardinal vices. Our palace is so grand and we are such pigmies: let us fall down and worship this brave palace, though merely built for us to dwell in as kings! We are like the parvenu leading Aristippus through his sumptuous mansion, on whom the philosopher spat, finding no other object in the place mean enough to be fouled with expectoration.
In the preface to the "Revolt of Islam," written in 1817, Shelley speaks of Supreme Being and Deity, not, as heretofore, of Power. He declares that he does not speak against the Supreme Being itself, but against the erroneous and degrading idea which men have conceived of a Supreme Being. In the first half of the first canto he distinctly and magnificently develops a sort of Manicheism. Two spirits, the good and the evil, are struggling for the supreme sway. The evil spirit is still predominant; but each successive combat finds him weaker and the good stronger than heretofore. The final issue shall be the perfect triumph of the good and destruction of the evil. This philosophy is yet further expounded in the "Prometheus Unbound," written in 1819. Herein Jupiter, the representative of the Evil spirit, is cast down, and "the tyranny of heaven shall never be reassumed." Herein also Shelley (like Plato, among others, before him) declares that "Almighty God," "Merciful God," made the living world and all that it contains of good; and the Evil spirit, now
