THE REVOLT OF ISLAM. by Percy Bysshe Shelley: Summary, Meaning & Analysis
The Revolt of Islam is an epic poem by Shelley that tells the story of two lovers, Laon and Cythna, who inspire a peaceful uprising against tyranny and religious oppression, only to have it violently suppressed by counter-revolutionaries.
The poem
The revised text (1818) of this poem is given here, as being that which Shelley actually published. In order to reconvert the text of “The Revolt of Islam” into that of “Laon and Cythna”, the reader must make the following alterations in the text. At the end of the “Preface” add:— ‘In the personal conduct of my Hero and Heroine, there is one circumstance which was intended to startle the reader from the trance of ordinary life. It was my object to break through the crust of those outworn opinions on which established institutions depend. I have appealed therefore to the most universal of all feelings, and have endeavoured to strengthen the moral sense, by forbidding it to waste its energies in seeking to avoid actions which are only crimes of convention. It is because there is so great a multitude of artificial vices that there are so few real virtues. Those feelings alone which are benevolent or malevolent, are essentially good or bad. The circumstance of which I speak was introduced, however, merely to accustom men to that charity and toleration which the exhibition of a practice widely differing from their own has a tendency to promote. (The sentiments connected with and characteristic of this circumstance have no personal reference to the Writer.—[Shelley’s Note.]) Nothing indeed can be more mischievous than many actions, innocent in themselves, which might bring down upon individuals the bigoted contempt and rage of the multitude.’ 2 21 1: I had a little sister whose fair eyes 2 25 2: To love in human life, this sister sweet, 3 1 1: What thoughts had sway over my sister’s slumber 3 1 3: As if they did ten thousand years outnumber 4 30 6: And left it vacant—’twas her brother’s face— 5 47 5: I had a brother once, but he is dead!— 6 24 8: My own sweet sister looked), with joy did quail, 6 31 6: The common blood which ran within our frames, 6 39 6-9: With such close sympathies, for to each other Had high and solemn hopes, the gentle might Of earliest love, and all the thoughts which smother Cold Evil’s power, now linked a sister and a brother. 6 40 1: And such is Nature’s modesty, that those 8 4 9: Dream ye that God thus builds for man in solitude? 8 5 1: What then is God? Ye mock yourselves and give 8 6 1: What then is God? Some moonstruck sophist stood 8 6 8, 9: And that men say God has appointed Death On all who scorn his will to wreak immortal wrath. 8 7 1-4: Men say they have seen God, and heard from God, Or known from others who have known such things, And that his will is all our law, a rod To scourge us into slaves—that Priests and Kings 8 8 1: And it is said, that God will punish wrong; 8 8 3, 4: And his red hell’s undying snakes among Will bind the wretch on whom he fixed a stain 8 13 3, 4: For it is said God rules both high and low, And man is made the captive of his brother; 9 13 8: To curse the rebels. To their God did they 9 14 6: By God, and Nature, and Necessity. 9 15. The stanza contains ten lines—lines 4-7 as follows: There was one teacher, and must ever be, They said, even God, who, the necessity Of rule and wrong had armed against mankind, His slave and his avenger there to be; 9 18 3-6: And Hell and Awe, which in the heart of man Is God itself; the Priests its downfall knew, As day by day their altars lovelier grew, Till they were left alone within the fane; 10 22 9: On fire! Almighty God his hell on earth has spread! 10 26 7, 8: Of their Almighty God, the armies wind In sad procession: each among the train 10 28 1: O God Almighty! thou alone hast power. 10 31 1: And Oromaze, and Christ, and Mahomet, 10 32 1: He was a Christian Priest from whom it came 10 32 4: To quell the rebel Atheists; a dire guest 10 32 9: To wreak his fear of God in vengeance on mankind 10 34 5, 6: His cradled Idol, and the sacrifice Of God to God’s own wrath—that Islam’s creed 10 35 9: And thrones, which rest on faith in God, nigh overturned. 10 39 4: Of God may be appeased. He ceased, and they 10 40 5: With storms and shadows girt, sate God, alone, 10 44 9: As ‘hush! hark! Come they yet? God, God, thine hour is near!’ 10 45 8: Men brought their atheist kindred to appease 10 47 6: The threshold of God’s throne, and it was she! 11 16 1: Ye turn to God for aid in your distress; 11 25 7: Swear by your dreadful God.’—‘We swear, we swear!’ 12 10 9: Truly for self, thus thought that Christian Priest indeed, 12 11 9: A woman? God has sent his other victim here. 12 12 6-8: Will I stand up before God’s golden throne, And cry, ‘O Lord, to thee did I betray An Atheist; but for me she would have known 12 29 4: In torment and in fire have Atheists gone; 12 30 4: How Atheists and Republicans can die; 2. Aught but a lifeless clod, until revived by thee (Dedic. 6 9). So Rossetti; the Shelley editions, 1818 and 1839, read clog, which is retained by Forman, Dowden, and Woodberry. Rossetti’s happy conjecture, clod, seems to Forman ‘a doubtful emendation, as Shelley may have used clog in its [figurative] sense of weight, encumbrance.’—Hardly, as here, in a poetical figure: that would be to use a metaphor within a metaphor. Shelley compares his heart to a concrete object: if clog is right, the word must be taken in one or other of its two recognized LITERAL senses—‘a wooden shoe,’ or ‘a block of wood tied round the neck or to the leg of a horse or a dog.’ Again, it is of others’ hearts, not of his own, that Shelley here deplores the icy coldness and weight; besides, how could he appropriately describe his heart as a weight or encumbrance upon the free play of impulse and emotion, seeing that for Shelley, above all men, the heart was itself the main source and spring of all feeling and action? That source, he complains, has been dried up—its emotions desiccated—by the crushing impact of other hearts, heavy, hard and cold as stone. His heart has become withered and barren, like a lump of earth parched with frost—‘a lifeless clod.’ Compare “Summer and Winter”, lines 11-15:— ‘It was a winter such as when birds die In the deep forests; and the fishes lie Stiffened in the translucent ice, which makes Even the mud and slime of the warm lakes A wrinkled clod as hard as brick;’ etc., etc. The word revived suits well with clod; but what is a revived clog? Finally, the first two lines of the following stanza (7) seem decisive in favour of Roseetti’s word. If any one wonders how a misprint overlooked in 1818 could, after twenty-one years, still remain undiscovered in 1839, let him consider the case of clog in Lamb’s parody on Southey’s and Coleridge’s “Dactyls” (Lamb, “Letter to Coleridge”, July 1, 1796):— Sorely your Dactyls do drag along limp-footed; Sad is the measure that hangs a clog round ’em so, etc., etc. Here the misprint, clod, which in 1868 appeared in Moxon’s edition of the “Letters of Charles Lamb”, has through five successive editions and under many editors—including Fitzgerald, Ainger, and Macdonald—held its ground even to the present day; and this, notwithstanding the preservation of the true reading, clog, in the texts of Talfourd and Carew Hazlitt. Here then is the case of a palpable misprint surviving, despite positive external evidence of its falsity, over a period of thirty-six years. 3. And walked as free, etc. (Ded. 7 6). Walked is one of Shelley’s occasional grammatical laxities. Forman well observes that walkedst, the right word here, would naturally seem to Shelley more heinous than a breach of syntactic rule. Rossetti and, after him, Dowden print walk. Forman and Woodberry follow the early texts. 4. 1 9 1-7. Here the text follows the punctuation of the editio princeps, 1818, with two exceptions: a comma is inserted (1) after scale (line 201), on the authority of the Bodleian manuscript (Locock); and (2) after neck (line 205), to indicate the true construction. Mrs. Shelley’s text, 1839, has a semicolon after plumes (line 203), which Rossetti adopts. Forman (1892) departs from the pointing of Shelley’s edition here, placing a period at the close of line 199, and a dash after blended (line 200). 5. What life, what power, was, etc. (1 11 1.) The editio princeps, 1818, wants the commas here. 6. ...and now We are embarked—the mountains hang and frown Over the starry deep that gleams below, A vast and dim expanse, as o’er the waves we go. (1 23 6-9.) With Woodberry I substitute after embarked (7) a dash for the comma of the editio princeps; with Rossetti I restore to below (8) a comma which I believe to have been overlooked by the printer of that edition. Shelley’s meaning I take to be that ‘a vast and dim expanse of mountain hangs frowning over the starry deep that gleams below it as we pass over the waves.’ 7. As King, and Lord, and God, the conquering Fiend did own,—(1 28 9.) So Forman (1892), Dowden; the editio princeps, has a full stop at the close of the line,—where, according to Mr. Locock, no point appears in the Bodleian manuscript. 8. Black-winged demon forms, etc. (1 30 7.) The Bodleian manuscript exhibits the requisite hyphen here, and in golden-pinioned (32 2). 9. 1 31 2, 6. The ‘three-dots’ point, employed by Shelley to indicate a pause longer than that of a full stop, is introduced into these two lines on the authority of the Bodleian manuscript. In both cases it replaces a dash in the editio princeps. See list of punctual variations below. Mr. Locock reports the presence in the manuscript of what he justly terms a ‘characteristic’ comma after Soon (31 2). 10. ...mine shook beneath the wide emotion. (1 38 9.) For emotion the Bodleian manuscript has commotion (Locock)—perhaps the fitter word here. 11. Deep slumber fell on me:—my dreams were fire— (1 40 1.) The dash after fire is from the Bodleian manuscript,—where, moreover, the somewhat misleading but indubitably Shelleyan comma after passion (editio princeps, 40 4) is wanting (Locock). I have added a dash to the comma after cover (40 5) in order to clarify the sense. 12. And shared in fearless deeds with evil men, (1 44 4.) With Forman and Dowden I substitute here a comma for the full stop of the editio princeps. See also list of punctual variations below (stanza 44). 13. The Spirit whom I loved, in solitude Sustained his child: (1 45 4, 5.) The comma here, important as marking the sense as well as the rhythm of the passage, is derived from the Bodleian manuscript (Locock). 14. I looked, and we were sailing pleasantly, Swift as a cloud between the sea and sky; Beneath the rising moon seen far away, Mountains of ice, etc. (1 47 4-7.) The editio princeps has a comma after sky (5) and a semicolon after away (6)—a pointing followed by Forman, Dowden, and Woodberry. By transposing these points (as in our text), however, a much better sense is obtained; and, luckily, this better sense proves to be that yielded by the Bodleian manuscript, where, Mr. Locock reports, there is a semicolon after sky (5), a comma after moon (6), and no point whatsoever after away (6). 15. Girt by the deserts of the Universe; (1 50 4.) So the Bodleian manuscript, anticipated by Woodberry (1893). Rossetti (1870) had substituted a comma for the period of editio princeps. 16. Hymns which my soul had woven to Freedom, strong The source of passion, whence they rose, to be; Triumphant strains, which, etc. (2 28 6-8.) The editio princeps, followed by Forman, has passion whence (7). Mrs. Shelley, “Poetical Works” 1839, both editions, prints: strong The source of passion, whence they rose to be Triumphant strains, which, etc. 17. But, pale, were calm with passion—thus subdued, etc. (2 49 6.) With Rossetti, Dowden, Woodberry, I add a comma after But to the pointing of the editio princeps. Mrs. Shelley, “Poetical Works”, 1839, both editions, prints: But pale, were calm.—With passion thus subdued, etc. 18. Methought that grate was lifted, etc. (3 25 1.) Shelley’s and Mrs. Shelley’s editions have gate, which is retained by Forman. But cf. 3 14 2, 7. Dowden and Woodberry follow Rossetti in printing grate. 19. Where her own standard, etc. (4 24 5.) So Mrs. Shelley, “Poetical Works”, 1839, both editions. 20. Beneath whose spires, which swayed in the red flame, (5 54 6.) Shelley’s and Mrs. Shelley’s editions (1818, 1839) give red light here,—an oversight perpetuated by Forman, the rhyme-words name (8) and frame (9) notwithstanding. With Rossetti, Dowden, Woodberry, I print red flame,—an obvious emendation proposed by Fleay. 21. —when the waves smile, As sudden earthquakes light many a volcano-isle, Thus sudden, unexpected feast was spread, etc. (6 7 8, 9; 8 1.) With Forman, Dowden, Woodberry, I substitute after isle (7 9) a comma for the full stop of editions 1818, 1839 (retained by Rossetti). The passage is obscure: perhaps Shelley wrote ‘lift many a volcano-isle.’ The plain becomes studded in an instant with piles of corpses, even as the smiling surface of the sea will sometimes become studded in an instant with many islands uplifted by a sudden shock of earthquake. 22. 7 7 2-6. The editio princeps punctuates thus:— and words it gave Gestures and looks, such as in whirlwinds bore Which might not be withstood, whence none could save All who approached their sphere, like some calm wave Vexed into whirlpools by the chasms beneath; This punctuation is retained by Forman; Rossetti, Dowden, Woodberry, place a comma after gave (2) and Gestures (3), and—adopting the suggestion of Mr. A.C. Bradley—enclose line 4 (Which might...could save) in parentheses; thus construing which might not be withstood and whence none could save as adjectival clauses qualifying whirlwinds (3), and taking bore (3) as a transitive verb governing All who approached their sphere (5). This, which I believe to be the true construction, is perhaps indicated quite as clearly by the pointing adopted in the text—a pointing moreover which, on metrical grounds, is, I think, preferable to that proposed by Mr. Bradley. I have added a dash to the comma after sphere (5), to indicate that it is Cythna herself (and not All who approached, etc.) that resembles some calm wave, etc. 23. Which dwell in lakes, when the red moon on high Pause ere it wakens tempest;— (7 22 6, 7.) Here when the moon Pause is clearly irregular, but it appears in editions 1818, 1839, and is undoubtedly Shelley’s phrase. Rossetti cites a conjectural emendation by a certain ‘C.D. Campbell, Mauritius’:—which the red moon on high Pours eve it wakens tempest; but cf. “Julian and Maddalo”, lines 53, 54:— Meanwhile the sun paused ere it should alight, Over the horizon of the mountains. —and “Prince Athanase”, lines 220, 221:— When the curved moon then lingering in the west Paused, in yon waves her mighty horns to wet, etc. 24. —time imparted Such power to me—I became fearless-hearted, etc. (7 30 4, 5.) With Woodberry I replace with a dash the comma (editio princeps) after me (5)retained by Forman, deleted by Rossetti and Dowden. Shelley’s (and Forman’s) punctuation leaves the construction ambiguous; with Woodberry’s the two clauses are seen to be parallel—the latter being appositive to and explanatory of the former; while with Dowden’s the clauses are placed in correlation: time imparted such power to me that I became fearless-hearted. 25. Of love, in that lorn solitude, etc. (7 32 7.) All editions prior to 1876 have lone solitude, etc. The important emendation lorn was first introduced into the text by Forman, from Shelley’s revised copy of “Laon and Cythna”, where lone is found to be turned into lorn by the poet’s own hand. 26. And Hate is throned on high with Fear her mother, etc. (8 13 5.) So the editio princeps; Forman, Dowden, Woodberry, following the text of “Laon and Cythna”, 1818, read, Fear his mother. Forman refers to 10 42 4, 5, where Fear figures as a female, and Hate as ‘her mate and foe.’ But consistency in such matters was not one of Shelley’s characteristics, and there seems to be no need for alteration here. Mrs. Shelley (1839) and Rossetti follow the editio princeps. 27. The ship fled fast till the stars ‘gan to fail, And, round me gathered, etc. (8 26 5, 6.) The editio princeps has no comma after And (6). Mrs. Shelley (1839) places a full stop at fail (5) and reads, All round me gathered, etc. 28. Words which the lore of truth in hues of flame, etc. (9 12 6.) The editio princeps, followed by Rossetti and Woodberry, has hues of grace [cf. note (20) above]; Forman and Dowden read hues of flame. For instances of a rhyme-word doing double service, see 9 34 6, 9 (thee...thee); 6 3 2, 4 (arms...arms); 10 5 1, 3 (came...came). 29. Led them, thus erring, from their native land; (10 5 6.) Editions 1818, 1839 read home for land here. All modern editors adopt Fleay’s cj., land [rhyming with band (8), sand (9)]. 30. 11 11 7. Rossetti and Dowden, following Mrs. Shelley (1839), print writhed here. 31. When the broad sunrise, etc. (12 34 3.) When is Rossetti’s cj. (accepted by Dowden) for Where (1818, 1839), which Forman and Woodberry retain. In 11 24 1, 12 15 2 and 12 28 7 there is Forman’s cj. for then (1818). 32. a golden mist did quiver Where its wild surges with the lake were blended,— (12 40 3, 4.) Where is Rossetti’s cj. (accepted by Forman and Dowden) for When (editions 1818, 1839; Woodberry). See also list of punctual variations below. 33. Our bark hung there, as on a line suspended, etc. (12 40 5.) Here on a line is Rossetti’s cj. (accepted by all editors) for one line (editions 1818, 1839). See also list of punctual variations below.
The Revolt of Islam is an epic poem by Shelley that tells the story of two lovers, Laon and Cythna, who inspire a peaceful uprising against tyranny and religious oppression, only to have it violently suppressed by counter-revolutionaries. This narrative highlights love and freedom's ability to confront corrupt leaders and religious figures, even when the struggle leads to death. Shelley crafted it as a hopeful assertion that the human spirit relentlessly strives for liberty, no matter how often it faces setbacks.
Line-by-line
Canto I: There was a time when...
Canto II: I had a little sister whose fair eyes...
Canto III: What thoughts had sway over my sister's slumber...
Canto IV: And left it vacant—'twas her brother's face—
Canto V: I had a brother once, but he is dead!—
Canto VI: The common blood which ran within our frames...
Canto VII: time imparted / Such power to me—I became fearless-hearted...
Canto VIII: What then is God? Ye mock yourselves and give...
Canto IX: To curse the rebels. To their God did they...
Canto X: And Oromaze, and Christ, and Mahomet...
Canto XI: Ye turn to God for aid in your distress...
Canto XII: Will I stand up before God's golden throne...
Tone & mood
The tone is passionate and unyielding — Shelley writes like someone who truly believes the world can be transformed and is furious that it hasn't happened yet. There's a sense of grandeur throughout, stemming from Spenserian stanzas and epic ambition, but it’s consistently fueled by genuine political anger. In the quieter exchanges between Laon and Cythna, the tone shifts to something tender and nearly desperate, as if love is the only refuge in a harsh world. The poem never turns cynical, even when it candidly addresses failure.
Symbols & metaphors
- The Serpent and the Eagle — The poem begins with an epic struggle between a serpent and an eagle. Here, the eagle symbolizes tyranny and the status quo, while the serpent embodies the revolutionary quest for freedom. This flips the usual Christian symbolism that casts the serpent as evil, and Shelley's choice is a bold provocation—he's redefining the rebel as a heroic figure.
- The Temple of the Spirit — A celestial meeting place for the souls of history's liberators and martyrs. It sets the tone for the entire poem as a vision and suggests that individual defeats blend into a broader, ongoing human narrative. The temple represents our shared historical memory and the ongoing fight for freedom throughout the ages.
- The Plague — The plague that hits during the revolution isn’t merely a physical disaster; it becomes a tool for priests who wield it as evidence of divine punishment for rebellion. It shows how fear and superstition can undermine a movement from the inside, turning the suffering populace against their own quest for freedom.
- Fire — Fire plays a dual role in the poem: it represents both the destructive forces of persecution and execution, as well as the purifying and illuminating aspects of truth and passion. While Laon and Cythna meet their end at the stake, fire also serves as the backdrop for Cythna's speeches and reflects Shelley's revolutionary rhetoric — it has the power to destroy and to enlighten.
- The Ship and the Sea — Cythna delivers her sermons from a ship, with sea voyages transporting characters between the mortal world and a visionary realm. The sea symbolizes both the freedom to move and the immense, uncaring forces that influence human struggles. Navigating these waters serves as a metaphor for charting a course through political and spiritual turmoil.
- The Golden Throne — The golden throne of God, mentioned in the poem's religious passages, represents the peak of authoritarian power cloaked in sacred language. Shelley employs this imagery to suggest that divine kingship and earthly kingship share the same foundation — both require submission and penalize dissent.
Historical context
Shelley wrote this poem in 1817, during a time marked by two revolutions. The French Revolution had promised a brighter future but ended up delivering the Terror and Napoleon. Meanwhile, in Britain, a reform movement was being stifled by a government fearful of similar unrest at home. At just twenty-four, Shelley had recently been expelled from Oxford for his atheism, was estranged from his family, and was moving in radical circles alongside William Godwin and Mary Wollstonecraft's daughter, who would soon become his wife. The poem was initially published as *Laon and Cythna*, but Shelley faced pressure to revise it — the original portrayed the two heroes as siblings and lovers, a bold choice that broke societal taboos and expressed a more explicit atheism. The 1818 revision toned down both aspects. Shelley chose the Spenserian stanza form (nine lines of iambic pentameter followed by a final alexandrine) to align the poem with the tradition of *The Faerie Queene*, thereby asserting an epic seriousness for his radical political message.
FAQ
It tells the story of two lovers, Laon and Cythna, who spearhead a peaceful revolution against a tyrant in a made-up Islamic nation. Their uprising sees initial success but is ultimately quashed by a coalition of kings and priests, leading to the heroes' execution by burning at the stake. However, the poem concludes with their souls embraced in a form of paradise for freedom fighters. At its heart, Shelley asserts that the revolutionary spirit endures, even when specific revolutions do not succeed.
They are essentially the same poem. *Laon and Cythna* (1817) is the original version, where the two heroes are clearly siblings and lovers, and the critique of religion is more openly atheistic. Under pressure from his publisher, Shelley revised it in 1818 as *The Revolt of Islam*, taking out the incest aspect and softening the more provocative criticisms of God and Christianity. The text provided here includes notes that highlight the specific lines that differ between the two versions.
Shelley shares in the preface to *Laon and Cythna* that his goal was to 'startle the reader from the trance of ordinary life' and challenge 'outworn opinions.' He argued that taboos surrounding incest are social conventions rather than moral absolutes. By compelling readers to empathize with characters who break that convention, he aimed to foster a greater tolerance and compassion. This was intended as a philosophical provocation, not merely to provoke excitement.
The eagle symbolizes tyranny and oppressive power, while the serpent embodies the revolutionary spirit. Shelley intentionally flips Christian tradition on its head, portraying the serpent as the hero instead of the villain. This choice indicates that the poem will question established moral categories. The cosmic battle sets the entire narrative within an ongoing struggle, rather than merely a local political issue.
Strongly so, especially in Canto VIII, where Cythna presents a detailed argument that the concept of 'God' as taught by priests is a human creation meant to enforce obedience through fear. Shelley isn't targeting spirituality as a whole but rather institutional religion as a means of political control. He views priests and kings as collaborators in the effort to keep the populace submissive. The 1818 revision toned down some of the harsher criticisms, yet the anti-clerical argument stays at the forefront.
Shelley outlines a few interconnected reasons: foreign armies support the tyrant, a plague spreads fear that priests take advantage of, and people begin to oppose the revolution when they're told their suffering is a divine punishment for rebelling. He speaks honestly about history—having witnessed the French Revolution fall apart in these very ways. While the failure is undeniable, he presents it as a temporary setback: the spirit of freedom endures even beyond death.
The Spenserian stanza consists of nine lines: eight written in iambic pentameter and a longer final line (an alexandrine) in iambic hexameter, following the rhyme scheme ABABBCBCC. Spenser employed this form in *The Faerie Queene* during the 1590s, creating an epic allegory centered on virtue and power. By adopting the same structure, Shelley intentionally situated his radical political poem within the lineage of English epic poetry, asserting that his revolutionary argument carries similar cultural significance and seriousness.
Cythna stands out in 1817. She isn't a damsel in distress—she breaks free from captivity on her own terms, takes command of a ship, shares her philosophical ideas with audiences, and decides to die with Laon instead of seeking rescue. She also delivers some of the poem's most thought-provoking speeches. Shelley drew inspiration from Mary Wollstonecraft's *A Vindication of the Rights of Woman* and created Cythna to show that women can possess reason, courage, and political leadership just as men can.