Shelley develops, more particularly in the lyrics of this drama, his abstruse and imaginative theories with regard to the Creation.  It requires a mind as subtle and penetrating as his own to understand the mystic meanings scattered throughout the poem.  They elude the ordinary reader by their abstraction and delicacy of distinction, but they are far from vague.  It was his design to write prose metaphysical essays on the nature of Man, which would have served to explain much of what is obscure in his poetry; a few scattered fragments of observations and remarks alone remain.  He considered these philosophical views of Mind and Nature to be instinct with the intensest spirit of poetry.

More popular poets clothe the ideal with familiar and sensible imagery.  Shelley loved to idealize the real—­to gift the mechanism of the material universe with a soul and a voice, and to bestow such also on the most delicate and abstract emotions and thoughts of the mind.  Sophocles was his great master in this species of imagery.

I find in one of his manuscript books some remarks on a line in the “Oedipus Tyrannus”, which show at once the critical subtlety of Shelley’s mind, and explain his apprehension of those ’minute and remote distinctions of feeling, whether relative to external nature or the living beings which surround us,’ which he pronounces, in the letter quoted in the note to the “Revolt of Islam”, to comprehend all that is sublime in man.

’In the Greek Shakespeare, Sophocles, we find the image,

    Pollas d’ odous elthonta phrontidos planois: 

a line of almost unfathomable depth of poetry; yet how simple are the images in which it is arrayed!

    “Coming to many ways in the wanderings of careful thought.”

If the words odous and planois had not been used, the line might have been explained in a metaphorical instead of an absolute sense, as we say “Ways and means,” and “wanderings” for error and confusion.  But they meant literally paths or roads, such as we tread with our feet; and wanderings, such as a man makes when he loses himself in a desert, or roams from city to city—­as Oedipus, the speaker of this verse, was destined to wander, blind and asking charity.  What a picture does this line suggest of the mind as a wilderness of intricate paths, wide as the universe, which is here made its symbol; a world within a world which he who seeks some knowledge with respect to what he ought to do searches throughout, as he would search the external universe for some valued thing which was hidden from him upon its surface.’

In reading Shelley’s poetry, we often find similar verses, resembling, but not imitating the Greek in this species of imagery; for, though he adopted the style, he gifted it with that originality of form and colouring which sprung from his own genius.