Of Shelley’s poetical studies we hear but little at this epoch. His genius by a stretch of fancy might be compared to one of those double stars which dart blue and red rays of light: for it was governed by two luminaries, poetry and metaphysics; and at this time the latter seems to have been in the ascendant. It is, however, interesting to learn that he read and re-read Landor’s Gebir—stronger meat than either Southey’s epics or the ghost-lyrics of Monk Lewis. Hogg found him one day busily engaged in correcting proofs of some original poems. Shelley asked his friend what he thought of them, and Hogg answered that it might be possible by a little alteration to turn them into capital burlesques. This idea took the young poet’s fancy; and the friends between them soon effected a metamorphosis in Shelley’s serious verses, by which they became unmistakably ridiculous. Having achieved their purpose, they now bethought them of the proper means of publication. Upon whom should the poems, a medley of tyrannicide and revolutionary raving, be fathered? Peg Nicholson, a mad washerwoman, had recently attempted George the Third’s life with a carving-knife. No more fitting author could be found. They would give their pamphlet to the world as her work, edited by an admiring nephew. The printer appreciated the joke no less than the authors of it. He provided splendid paper and magnificent type; and before long the book of nonsense was in the hands of Oxford readers. It sold for the high price of half-a-crown a copy; and, what is hardly credible, the gownsmen received it as a genuine production. “It was indeed a kind of fashion to be seen reading it in public, as a mark of nice discernment, of a delicate and fastidious taste in poetry, and the best criterion of a choice spirit.” Such was the genesis of Posthumous Fragments of Margaret Nicholson, edited by John Fitz Victor. The name of the supposititious nephew reminds us of Original Poems by Victor and Cazire, and raises the question whether the poems in that lost volume may not have partly furnished forth this Oxford travesty.
Shelley’s next publication, or quasi-publication, was neither so innocent in substance nor so pleasant in its consequences. After leaving Eton, he continued the habit, learned from Dr. Lind, of corresponding with distinguished persons whom he did not personally know. Thus we find him about this time addressing Miss Felicia Browne (afterwards Mrs. Hemans) and Leigh Hunt. He plied his correspondents with all kinds of questions; and as the dialectical interest was uppermost at Oxford, he now endeavoured to engage them in discussions on philosophical and religious topics. We have seen that his favourite authors were Locke, Hume, and the French materialists. With the impulsiveness peculiar to his nature, he adopted the negative conclusions of a shallow nominalistic philosophy. It was a fundamental point with him to regard all questions, however sifted and settled by the wise of former ages, as still open; and in his inordinate thirst for liberty, he rejoiced to be the Deicide of a pernicious theological delusion. In other words, he passed at Oxford by one leap from a state of indifferentism with regard to Christianity, into an attitude of vehement antagonism. With a view to securing answers to his missives, he printed a short abstract of Hume’s and other arguments against the existence of a Deity, presented in a series of propositions, and signed with a mathematically important “Q. E. D.” This document he forwarded to his proposed antagonists, expressing his inability to answer its arguments, and politely requesting them to help him. When it so happened that any incautious correspondents acceded to this appeal, Shelley fell with merciless severity upon their feeble and commonplace reasoning. The little pamphlet of two pages was entitled The Necessity of Atheism; and its proposed publication, beyond the limits of private circulation already described, is proved by an advertisement (Feb. 9, 1811) in the Oxford University and City Herald. It was suppressed after being for a few hours offered for sale.
A copy of this syllabus reached a Fellow of another college, who made the Master of University acquainted with the fact. On the morning of March 25, 1811, Shelley was sent for to the Senior Common Room, and asked whether he acknowledged himself to be the author of the obnoxious pamphlet. On his refusal to answer this question, he was served with a formal sentence of expulsion duly drawn up and sealed. The college authorities have been blamed for unfair dealing in this matter. It is urged that they ought to have proceeded by the legal method of calling witnesses; and that the sentence was not only out of all proportion to the offence, but that it ought not to have been executed till persuasion had been tried. With regard to the former indictment, I do not think that a young man still in statu pupillari, who refused to purge himself of what he must have known to be a serious charge, had any reason to expect from his tutors the formalities of an English court of law. There is no doubt that the Fellows were satisfied of his being the real author; else they could not have ventured on so summary a measure as expulsion. Their question was probably intended to give the culprit an occasion for apology, of which they foresaw he would not avail himself. With regard to the second, it is true that Shelley was amenable to kindness, and that gentle and wise treatment from men whom he respected, might possibly have brought him to retract his syllabus. But it must be remembered that he despised the Oxford dons with all his heart; and they were probably aware of this. He was a dexterous, impassioned reasoner, whom they little cared to encounter in argument on such a topic. During his short period of residence, moreover, he had not shown himself so tractable as to secure the good wishes of superiors, who prefer conformity to incommensurable genius. It is likely that they were not averse to getting rid of him as a man dangerous to the peace of their society; and now they had a good occasion. Nor was it to be expected that the champion and apostle of Atheism—and Shelley was certainly both, in spite of Hogg’s attempts to tone down the purpose of his document—should be unmolested in his propaganda by the aspirants to fat livings and ecclesiastical dignities. Real blame, however, attaches to these men: first, for their dulness to discern Shelley’s amiable qualities; and, secondly, for the prejudgment of the case implied in the immediate delivery of their sentence. Both Hogg and Shelley accused them, besides, of a gross brutality, which was, to say the least, unseemly on so serious an occasion. At the beginning of this century the learning and the manners of the Oxford dons were at a low ebb; and the Fellows of University College acted harshly but not altogether unjustly, ignorantly but after their own kind, in this matter of Shelley’s expulsion. Non ragionam di lor, ma guarda e passa. Hogg, who stood by his friend manfully at this crisis, and dared the authorities to deal with him as they had dealt with Shelley, adding that they had just as much real proof to act upon in his case, and intimating his intention of returning the same answer as to the authorship of the pamphlet, was likewise expelled. The two friends left Oxford together by the coach on the morning of the 26th of March.
Shelley felt his expulsion acutely. At Oxford he had enjoyed the opportunities of private reading which the University afforded in those days of sleepy studies and innocuous examinations. He delighted in the security of his “oak,” and above all things he found pleasure in the society of his one chosen friend. He was now obliged to exchange these good things for the tumult and discomfort of London. His father, after clumsily attempting compromises, had forbidden his return to Field Place. The whole fabric of his former life was broken up. The last hope of renewing his engagement with his cousin had to be abandoned. His pecuniary position was precarious, and in a short time he was destined to lose the one friend who had so generously shared his fate. Yet the notion of recovering his position as a student in one of our great Universities, of softening his father’s indignation, or of ameliorating his present circumstances by the least concession, never seems to have occurred to him. He had suffered in the cause of truth and liberty, and he willingly accepted his martyrdom for conscience’ sake.
CHAPTER III.
LIFE IN LONDON AND FIRST MARRIAGE.
It is of some importance at this point to trace the growth and analyse the substance of Shelley’s atheistical opinions. The cardinal characteristic of his nature was an implacable antagonism to shams and conventions, which passed too easily into impatient rejection of established forms as worse than useless. Born in the stronghold of squirearchical prejudices, nursed amid the trivial platitudes that then passed in England for philosophy, his keen spirit flew to the opposite pole of thought with a recoil that carried him at first to inconsiderate negation. His passionate love of liberty, his loathing for intolerance, his impatience of control for self and others, and his vivid logical sincerity, combined to make him the Quixotic champion of extreme opinions. He was too fearless to be wise, too precipitate to suspend his judgment, too convinced of the paramount importance of iconoclasm, to mature his views in silence. With the unbounded audacity of youth, he hoped to take the fortresses of “Anarch Custom” by storm at the first assault. His favourite ideal was the vision of a youth, Laon or Lionel, whose eloquence had power to break the bonds of despotism, as the sun thaws ice upon an April morning. It was enough, he thought, to hurl the glove of defiance boldly at the tyrant’s face—to sow the Necessity of Atheism broadcast on the bench of Bishops, and to depict incest in his poetry, not because he wished to defend it, but because society must learn to face the most abhorrent problems with impartiality. Gifted with a touch as unerring as Ithuriel’s spear for the unmasking of hypocrisy, he strove to lay bare the very substance of the soul beneath the crust of dogma and the froth of traditional beliefs; nor does it seem to have occurred to him that, while he stripped the rags and patches that conceal the nakedness of ordinary human nature, he might drag away the weft and woof of nobler thought. In his poet-philosopher’s imagination there bloomed a wealth of truth and love and beauty so abounding, that behind the mirage he destroyed, he saw no blank, but a new Eternal City of the Spirit. He never doubted whether his fellow-creatures were certain to be equally fortunate.
Shelley had no faculty for compromise, no perception of the blended truths and falsehoods through which the mind of man must gradually win its way from the obscurity of myths into the clearness of positive knowledge, for ever toiling and for ever foiled, and forced to content itself with the increasing consciousness of limitations. Brimming over with love for men, he was deficient in sympathy with the conditions under which they actually think and feel. Could he but dethrone the Anarch Custom, the millennium, he argued, would immediately arrive; nor did he stop to think how different was the fibre of his own soul from that of the unnumbered multitudes around him. In his adoration of what he recognized as living, he retained no reverence for the ossified experience of past ages. The principle of evolution, which forms a saving link between the obsolete and the organically vital, had no place in his logic. The spirit of the French Revolution, uncompromising, shattering, eager to build in a day the structure which long centuries of growth must fashion, was still fresh upon him. We who have survived the enthusiasms of that epoch, who are exhausted with its passions, and who have suffered from its reactive impulses, can scarcely comprehend the vivid faith and young-eyed joy of aspiration which sustained Shelley in his flight toward the region of impossible ideals. For he had a vital faith; and this faith made the ideals he conceived, seem possible—faith in the duty and desirability of overthrowing idols; faith in the gospel of liberty, fraternity, equality; faith in the divine beauty of nature; faith in a love that rules the universe; faith in the perfectibility of man; faith in the omnipresent soul, whereof our souls are atoms; faith in affection as the ruling and co-ordinating substance of morality. The man who lived by this faith was in no vulgar sense of the word an Atheist. When he proclaimed himself to be one, he pronounced his hatred of a gloomy religion, which had been the instrument of kings and priests for the enslavement of their fellow-creatures. As he told his friend Trelawny, he used the word Atheism “to express his abhorrence of superstition; he took it up as a knight took up a gauntlet, in defiance of injustice.” But Shelley believed too much to be consistently agnostic. He believed so firmly and intensely in his own religion—a kind of passionate positivism, a creed which seemed to have no God because it was all God—that he felt convinced he only needed to destroy accepted figments, for the light which blazed around him to break through and flood the world with beauty. Shelley can only be called an Atheist, in so far as he maintained the inadequacy of hitherto received conceptions of the Deity, and indignantly rejected that Moloch of cruelty who is worshipped in the debased forms of Christianity. He was an Agnostic only in so far as he proclaimed the impossibility of solving the insoluble, and knowing the unknowable. His clear and fearless utterances upon these points place him in the rank of intellectual heroes. But his own soul, compact of human faith and love, was far too religious and too sanguine to merit either epithet as vulgarly applied.