Although she had seen Shelley only once, Mary had heard a good deal about him. More than two years before this time Godwin had received a letter from a stranger, a very young man, desirous of becoming acquainted with him. The writer had, it said, been under the impression that the great philosopher, the object of his reverential admiration, whom he now addressed, was one of the mighty dead. That such was not the case he had now learned for the first time, and the most ardent wish of his heart was to be admitted to the privilege of intercourse with one whom he regarded as “a luminary too bright for the darkness which surrounds him.” “If,” he concluded, “desire for universal happiness has any claim upon your preference, that desire I can exhibit.”
Such neophytes never knelt to Godwin in vain. He did not, at first, feel specially interested in this one; still, the kindly tone of his reply led to further correspondence, in the course of which the new disciple, Mr. Percy Bysshe Shelley, gave Godwin a sketch of the events of his past life. Godwin learned that his correspondent was the son of a country squire in Sussex, was heir to a baronetcy and a considerable fortune; that he had been expelled from Oxford for publishing, and refusing to deny the authorship of, a pamphlet called “The Necessity of Atheism”; that his father, having no sympathy either with his literary tastes or speculative views, and still less with his method of putting the latter in practice, had required from him certain concessions and promises which he had declined to make, and so had been cast off by his family, his father refusing to communicate with him, except through a solicitor, allowing him a sum barely enough for his own wants, and that professedly to “prevent his cheating strangers.” That, undeterred by all this, he had, at nineteen, married a woman three years younger, whose “pursuits, hopes, fears, and sorrows” had been like his own; and that he hoped to devote his life and powers to the regeneration of mankind and society.
There was something remarkable about these letters, something that bespoke a mind, ill-balanced it might be, but yet of no common order. Whatever the worth of the writer’s opinions, there could be no doubt that he had the gift of eloquence in their expression. Half interested and half amused, with a vague perception of Shelley’s genius, and a certain instinctive deference of which he could not divest himself towards the heir to £6000 a year, Godwin continued the correspondence with a frequency and an unreserve most flattering to the younger man.
Not long after this, the disciple announced that he had gone off, with his wife and her sister, to Ireland, for the avowed purpose of forwarding the Catholic Emancipation and the Repeal of the Union. His scheme was “the organisation of a society whose institution shall serve as a bond to its members for the purposes of virtue, happiness, liberty, and wisdom, by the means of intellectual opposition to grievances.” He published and distributed an “Address to the Irish People,” setting before them their grievances, their rights, and their duties.
This object Godwin regarded as an utter mistake, its practical furtherance as extremely perilous. Dreading the contagion of excitement, its tendency to prevent sober judgment and promote precipitate action, he condemned associations of men for any public purpose whatever. His calm temperament would fain have dissevered impulse and action altogether as cause and effect, and he had a shrinking, constitutional as well as philosophic, from any tendency to “strike while the iron is hot.”
“The thing most to be desired,” he wrote, “is to keep up the intellectual, and in some sense the solitary fermentation, and to procrastinate the contact and consequent action.” “Shelley! you are preparing a scene of blood,” was his solemn warning.
Nothing could have been further from Shelley’s thoughts than such a scene. Surprised and disappointed, he ingenuously confessed to Godwin that his association scheme had grown out of notions of political justice, first generated by Godwin’s own book on that subject; and the mentor found himself in the position of an involuntary illustration of his own theory, expressed in the Enquirer (Essay XX), “It is by no means impossible that the books most pernicious in their effects that ever were produced, were written with intentions uncommonly elevated and pure.”
Shelley, animated by an ardent enthusiasm of humanity, looked to association as likely to spread a contagion indeed, but a contagion of good. The revolution he preached was a Millennium.
If you are convinced of the truth of your cause, trust wholly to its truth; if you are not convinced, give it up. In no case employ violence; the way to liberty and happiness is never to transgress the rules of virtue and justice.
Before anything can be done with effect, habits of sobriety, regularity, and thought must be entered into and firmly resolved on.