Chapter 2

"From an eternity of idlenessI, God, awoke; in seven days' toil made earthFrom nothing; rested, and created man;I placed him in a paradise, and therePlanted the tree of evil, so that heMight eat and perish, and my soul procureWherewith to sate its malice, and to turnEven like a heartless conqueror of the earth,All misery to my fame. The race of menChosen to my honor, with impunityMay sate the lustsIplanted in their hearts.Here I command thee hence to lead them on,Until, with harden'd feet, their conquering troopsWade on the promised soil through woman's blood.And make my name be dreaded through the land,Yet ever-burning flame and ceaseless woeShall be the doom of their eternal souls,With every soul on this ungrateful earth,Virtuous or vicious, weak or strong—even allShall perish to fulfill the blind revenge(Which you to men call justice) of their God."

In another place Shelley is equally descriptive of the early stages of Jewish history, and makes the following observations on the building of the Temple of Jerusalem, which rearing high its thousand golden domes to heaven, exposed its glory to the face of day:

"Oh! many a widow, many an orphan cursedThe building of that fane; and many a father,Worn out with toil and slavery, imploredThe poor man's God to sweep it from the earth,And spare his children the detested taskOf piling stone on stone, and poisoningThe choicest days of life,To soothe a dotard's vanity.There an inhuman and uncultured raceHowl'd hideous praises to their demon—God;They rushed to war, tore from the mother's wombThe unborn child—old age and infancyPromiscuous perished; their victorious armsLeft not a soul to breathe. Oh! they were fiends,And what was he who taught them that the GodOf nature and benevolence had givenA special sanction to the trade of blood?His name and theirs are fading, and the talesOf this barbarian nation, which impostureRecites till terror credits, are pursuingItself into forgetfulness."

With the enlightenment of the present century in every department of knowledge, so has a corresponding degree of advancement been thrown on the science of history, which Shelley only partially apprehended. An enormous amount of new information is now to be gleaned from the writings of Ewald, Fergusson, Bünsen, Deutsch, Max Müller, Baring-Gould, Stanley, and other scholars of Orientation, which shows that the Hebrews, like every other nation, passed through the various phases of Nomadism and Pastoralism, to that of offensive and defensive war. The same as other races, they came through the usual steps in religious progress—Fetishism, Astrolatry, Polytheism and Monotheism. During phases in their history they participated in the various forms of tree and serpent, Phallic, or fire-worship. They had, as the Talmud, Targums, and the Old Testament show, a knowledge of the Egyptian or Chaldaic account of the creation and fall, the latter still to be seen on the walls of the temple of Osiris at Philæ. They had much knowledge of the Cabala, through their great prophet Moses, who was "learned in all the wisdom of the Egyptians," and, like Pythagoras, had been initiated into their mysteries, and who both imparted the knowledge in part to their compatriots, on which they both founded systems.

A great traveler, and most learned modern writer on Occultism, who claims, on good grounds, to have been received into the ancient branch of the Rosie Cross in the far East, Madame Helena P. de Blavatsky, imparts the following particulars: "The first Cabala in which a mortal man ever dared to explain the greatest mysteries of the universe, and show the keys to those masked doors in the ramparts of Nature, through which no mortal can ever pass without rousing dread sentries never seen upon this side her wall, was compiled by a certain Simeon Ben Jochai, who lived at the time of the second temple's destruction. Only about thirty years after the death of this renowned Cabalist, his MSS. and written explanations, which had till then remained in his possession as a most precious secret, were used by his son, Rabbi Elizzar, and other learned men. Making a compilation of the whole, they so produced the famous work calledZohar(God's splendor). This book proved an inexhaustible mine for all the subsequent Cabalists, their source of information and knowledge, and all more recent and genuine Cabalaswere all more or less carefully copied from the former. Before that, all the mysterious doctrines had come down in an unbroken line of merely oral tradition as far back as man could trace himself on earth. They were scrupulously and jealously guarded by the wise men of Chaldea, India, Persia and Egypt, and passed from one initiate to another, in the same purity of form as when handed down to the first man by the angels, students of God's great Theosophic seminary."

Many Free Thinkers, in their anxiety to crush everything belonging to Christianity, often forget that, in throwing aside the Hebrew records as utterly worthless, they are getting rid of one of the most ancient literatures in the world. They also do not remember the history of a peculiar nation, strangely preserved amid the fluctuations of time, the purity and excellence of the Book of Job, the Psalms, and others which I could name. They cast unmerited contempt on these compilations, when, at the same time, they will throw themselves, with almost Fetish reverence, and apparently rapt adoration, before the Institutes of Menu, the Bhagvat-Geeta, the morals of Chaoung-Fou-Tszee, the Zend-Avesta, the Rig-Veda, the Oracles of Zoroaster, the Book of the Dead, the Puranas, the Shastras, and the like.

Well may the Sons of Israel be proud of their ancient descent. They suffered through Christian persecutions uncomplainingly—the torture, the rack, theauto-da-fe—and yet they bowed their heads in submission to the will of Adonai. To-day they stand upright and united, as in olden times. They have gained the victory over the false disciples of the Nazarene, who, in days gone by, forgot their erudition, their medical knowledge, their commercial activity, and general culture. Pre-eminent in wealth and learning, they are found on the lecture-platform, in the fields of literature and science, in the councils of rulers, on the exchange, in the legislature—everywhere. When Greece and Rome were in their infancy, this extraordinary people was in middle age; and when our Saxon forefathers were in the lowest stage of barbarism, they were in a state of high civilization; and to-day, although scattered, they show a compact front, firmly knit in the bonds of brotherly love, a model for Christians. The great reform movement now agitating Judaism, as well as every other species of political and metaphysical thought, will eventually aid to consolidate all the races into one race—Humanity.

In order to make Christians prejudge Shelley it has been the wont of theologians, as usual in fighting their antagonists, to cry up a false issue, and to make their followers believe that he was rather more than a mere hater of Jesus Christ, and of the teachings of that religious and social reformer, in fact, that he was an infidel of infidels. To have no misconceptions—for it has been stated that Shelley changed his views on Christ, which after ten years' careful study of his writings, I utterly deny, it should be thoroughly understood that he regarded this pious Israelite in a duismal aspect—as Christ the Man, and as Christ the God. I must not, while here, forget that many advanced metaphysicians agree that they cannot satisfactorily prove the historical existence of Christ, and that they have to winnow through a vast amount of chaff to get at his presumed philosophy, and the facts in his life, which like that of Buddha is wrapped up in traditional fable.

For the Man Christ, Jesus of Nazareth, the carpenter's carnate son, the mystical Essene and occultist, Shelley exceeded in love and reverence many of the most earnest Christians, and in no theological writings can there be discovered such beautiful sentiments concerning the "The Regenerator of the World," and the "Meek Reformer," of whom he speaks as contemplating that mysterious principle called God, the fundamental of all good, and the source of all happiness, as every true poet and philosopher must have done. It is impossible to turn to any page of his works, where, in speaking of Christ, he fails in this—he expatiates with as great fervor as Renan, Seeley, or Strauss, on Christ's exposing with earnest eloquence, like all true members of the brotherhood of Illuminati, to which he belonged, the panic fears and hateful superstitions which have enslaved mankind for ages, and extols

"His extraordinary genius, the wide and rapid effects of his unexampled doctrines, his invincible gentleness and benignity, (and) the devoted love borne to him by his adherents."

For the God Christ, as depicted by the Sacerdotal order, he had the greatest contempt. It was impossible for a mind constituted like his to tamely rest contented with the incredible story forced on mankind's intelligence, that the Supreme Power could or would for any wise purpose be transformed into a dove, and re-enact the mythical part of Jupiter with aChristian Leda, the Jew carpenter's wife, Mary, under the disguise of a bird. Such a story and the theory on which it rests Shelley summarised as follows:

"According to this book, God created Satan, who, instigated by the impulses of his nature, contended with the Omnipotent for the throne of Heaven. After a contest for the empire, in which God was victorious, Satan was thrust into a pit of burning sulphur. On man's creation, God placed within his reach a tree whose fruit he forbade him to taste, on pain of death; permitting Satan, at the same time, to employ all his artifice to persuade this innocent and wondering creature to transgress the fatal prohibition."The first man yielded to this temptation; and to satisfy Divine Justice the whole of his posterity must have been eternally burned in hell, if God had not sent his only Son on earth, to save those few whose salvation had been foreseen and determined before the creation of the world."

"The first man yielded to this temptation; and to satisfy Divine Justice the whole of his posterity must have been eternally burned in hell, if God had not sent his only Son on earth, to save those few whose salvation had been foreseen and determined before the creation of the world."

The hero of this fabulous episode, beneath which a great truth lies hidden, the Christian Ahrimanes or Typhon, the Devil, as painted by Milton, he considered a moral being, far superior to the God depicted by the same author, and who, under the form of the second person of the Christian Trinity, Shelley tells us of coming humbly,

"Veiling his horrible God-head in the shapeOf man, scorn'd by the world, his name unheard,Save by the rabble of his native town,Even as a parish demagogue. He ledThe crowd; he taught them justice, truth, and peace,In semblance; but he lit within their soulsThe quenchless flame of zeal, and blest the swordHe brought on earth to satiate with the bloodOf truth and freedom his malignant soul."

Elsewhere, in extension of the same, he puts the accompanying words in the mouth of God the Father, to illustrate the doctrine of Christian Atonement:

"I will beget a son, and he shall bearThe sins of all the world; he shall ariseIn an unnoticed corner of the earth,And he shall die upon a cross, and purgeThe universal crime; so that the fewOn whom my grace descends, those who are markedAs vessels to the honor of their God,May credit this strange sacrifice, and saveTheir souls alive. Millions shall live and die,Who ne'er shall call upon their Saviour's name,But unredeem'd go to the gaping grave;Thousands shall deem it an old woman's tale,Such as the nurses frighten babes withal;These, in a gulf of anguish an I of flame,Shall curse their reprobation endlessly,Yet tenfold pangs shall force them to avow,Even on their beds of torment, where they howl,My honor and the justice of their doom.What then avail their virtuous deeds, their thoughtsOf purity, with radiant genius bright,Or lit with human reason's earthly ray?Many are call'd but few will I elect."

The popular faith of Europe and America, which experience demonstrates to this age has, even as a means of reforming humanity, been a complete failure, Shelley correctly believed, had the same human foundation and origin as that of other revealed theologies—he sums up the proofs on which Christianity rests, miracles, prophecies, and martyrdoms, with great clearness; proves the absurdity of the doctrine of miracles, as taught by Christian writers, shows the falseness of the so-called prophecies, even granting the utmost warping of the real meaning of the Old Testament texts for Christian purposes, which he asserted were to be compared unfavorably with the oracles of Delphos, and points out that the Mohammedan dying for his prophet, or the Hindoo immolating himself under the wheels of Juggernaut could be cited equally as a proof of the divine origin of their faiths, as the reputed martyrdoms of Christians could of theirs.

The development of Christianity, which was really founded by Paul, was a subject to which Shelley devoted much attention—he tells us that

"The same means that have supported every other belief, have supported Christianity. War, imprisonment, assassination, and falsehood; deeds of unexampled and incomparable atrocity, have made it what it is. The blood shed by the votaries of the God of mercy and peace, since the establishment of his religion, would probably suffice to drown all other sectaries now on the habitable globe. We derive from our ancestors a faith thus fostered and supported; we quarrel, persecute, and hate, for its maintenance. Even under a government which, while it infringes the very right of thought and speech, boasts of permitting the liberty of the press, a man is pilloried and imprisoned because he is a deist, and no one raises his voice in the indignation of outraged humanity."

The numerical majority of Christians—the Greek and Roman Catholic—are as much pagans as their ancestors, the ancient Greeks and Romans were exoterically. And why? Simply because on the break-up of the Roman empire—like Mohammedanism afterwards, which was the natural reformation and revolution from Christian image-worship—Christianity, in anatural succession, and by fortuitous circumstances, took possession of the executive, and placed on the seat of power a Christian Byzantine emperor in lieu of a pagan. Basilicas, dedicated to Jupiter, Mercury, Adonis, Venus and the deities of High Olympus, were re-dedicated to God the Father, God the Son, God the Holy Ghost, the Virgin Mary, and the other saints (or gods) of the Christian Pantheon. Statues therein were rechristened, and the sacrificial altars were simply transferred for the use of the eucharistical sacrifice. The vestal virgins became nuns of the church; theSacerdotes, her priests; the mysteries of Isis, her Agapæ. Her incense, her pictures, her image-worship, her holy water, her processions, and her prodigies, too, all came from the same source. Thus were the socialistic and communistic teachings, based on the Philoic-Essenism of the Reformer of Nazareth, paganized, prostituted, and entirely misrepresented. His life and labors were transformed from the natural into what was considered by the vulgar the supernatural, and all those who dared—like Hypatia, with thousands of other pious and noble ancients—to deny his divinity, were sacrificed to this new Moloch, set up by parricide Constantines, or adulterers of the Theodosius caste. Thus through the ages, has the race suffered under such murder, rapine, and lust, as never disgraced tolerant ancient heathendom in the interests of paganism, even as recently happened in Central America,[C]and would happen everywhere else, if priestcraft had the power to act without restraint, so that, as Shelley says,

"Earth groans beneath religion's iron age,And priests dare babble of a God of Peace—Even whilst their hands are red with guiltless blood,Murdering the while, uprooting every germOf truth, exterminating, spoiling all,Making the earth a slaughter-house."

[C]I refer to the abominable outrages perpetrated a few months ago at San Miguel, Panama, where popular preachers were forced by the ecclesiastical powers to foment rebellion by violently denouncing the State authorities, who had refused to allow a pastoral of the Christian Bishop of San Salvador, hostile to the laws, to be read in the churches. Having been put into a state of frenzy by one Palacios, a canon of the cathedral, a fanatic mob revolted, liberated prisoners, murdered generals in command, massacred numbers of the best citizens, set fire to the city with kerosene, and destroyed over one million dollars' worth of property. After this theological revolt had been put down, passports, couched in the following terms, and sealed with the seal of the bishopric, were found on the bodies of some of these holy murderers;"Peter.—Open to the bearer the gates of heaven, who has died for religion.(Signed),George, Bishop of San Salvador."Similar attempts were made by the Christian hierarchy in Brazil against the Masonic body; but, fortunately, the emperor, a liberal and an enlightened savant, crushed the attempt under foot, and unmistakably proved, to the satisfaction of humanity, that he was not to be transformed into a nineteenth century Charles the Ninth or Philip the Second, and act the cat's paw for Pio Nono, ex-carbonari and recusant mason, to wreak his vengeance on the brethren whom he had betrayed.

"Peter.—Open to the bearer the gates of heaven, who has died for religion.(Signed),George, Bishop of San Salvador."

Similar attempts were made by the Christian hierarchy in Brazil against the Masonic body; but, fortunately, the emperor, a liberal and an enlightened savant, crushed the attempt under foot, and unmistakably proved, to the satisfaction of humanity, that he was not to be transformed into a nineteenth century Charles the Ninth or Philip the Second, and act the cat's paw for Pio Nono, ex-carbonari and recusant mason, to wreak his vengeance on the brethren whom he had betrayed.

To those who will look down the ages, I would ask, is this picture overdrawn? and further, to remember that in Shelley's own words:

"Eleven millions of men, women and children have been killed in battle, butchered in their sleep, burned to death at public festivals of sacrifice, poisoned, tortured, assassinated and pillaged in the spirit of the religion of peace, and for the glory of the most merciful God."

Is it amazing that he should have written such a "highly wrought and admirably sustained" tragedy as the "Cenci," founded on facts, and which has been deemed by competent critics the first since Shakspeare—that he should have brought forward, with vivid delineation, the crimes of the priesthood—and that he should have made us remember the terrors of the bloody wars on heretics and heathen, in words such as these:

"Yes! I have seen God's worshippers unsheatheThe sword of His revenge, when grace descended,Confirming all unnatural impulses,To sanctify their desolating deeds;And frantic priests wave the ill-omen'd crossO'er the unhappy earth; then shone the sunOn showers of gore from the upflashing steelOf safe assassination, and all crimeMade stingless by the spirits of the Lord.And blood-red rainbows canopied the land.Spirit! no year of my eventful beingHas pass'd unstain'd by crime and misery,Which flows from God's own faith. I've marked his slavesWith tongues whose lies are venomous, beguileThe insensate mob, and whilst one hand was redWith murder, feign to stretch the other outFor brotherhood and peace; and that they nowBabble of love and mercy, whilst their deedsAre marked with all the narrowness and crimeThat freedom's young arm dare not yet chastise?"

Protestant Christians may urge that all this is not Christianity; if it be not—for it is the record of the Church—I would ask, what is? and where shall we find the history of Christianity for the fifteen centuries before Luther's time? and where, to-day? Their predecessors plucked the plumage from the dying bird of mythology, as they, themselves, have robbed the liberal orchard of all its choicest fruits and palmed them off as of their own growth. Protestants would not, I dare say, now countenance the persecutions of the past, but yet, I would tell them that their Protestantism has been a great mistake; and that, at this moment, there is no unity among the opposers of Catholicism, who are split into a thousand sects, wrangling for superiority, like wolves over offal; and that their churches are gradually converging toward Rationalism on the one hand, and Catholic Sacerdotalism on the other; in regard to which last, the Historical Roman Church—the only Christian body which presents a solid phalanx—one must not be too iconoclastic, remembering that, in the monastic houses and great ecclesiastical libraries we have had conserved for us, although, perchance by accident, the records of all the philosophy, all the jurisprudence, all the polity, all the literature, and all the civilization of ancient Greece and Rome, that remained from the Alexandrian library and pre-Christian times—the mediæval clerics were the great conservators of knowledge, which we inherit directly from Europe; and we should be, therefore, grateful to them equally with Mohammedanism, from which we received, through the Crusaders and the Moors, the basis of nearly all science and luxury, from Asia. There were, undoubtedly, many bad popes, men as bad as the incestuous, and, according to the recent dogma, the infallible Alexander Borgia; priests who are not all vile, but many nobler than their system, acknowledge this with regret, and among whom there are some whom I can reverence, such as John Henry Newman, for instance, whose life would favorably compare with that of Shelley, or any liberal. There have been popes, also, whose lives have been as pure, as disinterested, and as virtuous as that of any stoic or epicurean. We owe much to Sixtus the Fifth, founder of the Vatican Library, and would-be regenerator of order in his temporal dominions; to Leo the Great, whose patronage of the arts has sent us down the wondrous statuary, painting, and works of genius, which are the admiration of the world; and to Hildebrand, who brought together, in one harmonious whole, the struggling elements of European society. It is wellto note, too, in order that I may not be misunderstood, that Catholicism is better than savage Fetishism, and Rationalism in degree superior to either; and, further, that Liberalism should only war with evil principles, and not with men whom they are generally the exponents of ignorantly, and to the best of their knowledge. Comtism[D]acknowledges the fact that Christianity was not simply a mere advance on, but where we shall only find the civilization of Europe as it was during mediæval times, and recognizes this most strongly, by placing over fifty of these great geniuses and luminaries, popes, bishops, and saints of the Catholic Church, in the Comtist Calendar, under the sixth and seventh months dedicated to St. Paul or Catholicism, and Charlemagne or Feudal Civilization respectively. We should thank the followers of Comte for thus bringing to our notice what we might be liable to occasionally forget in our bigotry and frequent over-anxiety.

[D]Comtism, or Positivism is that casuistical system of modern Atheism, founded by Auguste Comte, the Ignatius Loyola of Materialism, and which that learned pantarchical madman strung together in Esquirol's lunatic asylum. It is an insidious philosophy, full of Jesuistry, and teaches asoi-disantReligion which is Ir-religion, a pseudo-God, which has no conceivable existence, and an impossible immortality of the soul, ignoring a future state. The present crusade of Comtism in our midst, with false colors flying can be justly compared to that of St. Francois Xavier in Hindostan.

In popularizing terms wrongly, lies much mischief. If the misapplied term Christianity, signify the current notion, zeal for truth, the good of mankind, and active virtue or Christism, the reputed precepts of Christ, then Shelley taught that ethical system, and the so-called Christian world which persecuted him, the opposite.

No one believed, better than Shelley, in the necessity of continuity, and that all theological systems are a portion of the development of Humanity.

It should likewise be remembered, that even in the grossest superstition, as in the highest belief, the underlying aspiration, veiled perhaps, under some beautiful myth, is a straining after the pure and the good, and, as Shelley puts it:

"All original religions are allegorical, or susceptible of allegory, and, like Janus, have a double face of false and true."

It should also be considered, that it is better not to interfere with the faith of the ignorant, but let them remain in an exotericcondition, until they are properly developed by sufficient education and consequent intelligence. It is just as much the duty of advanced thinkers not to tamper with the beliefs of men who are in an early stage of progress, as it is not to put a flaming torch in the possession of a lunatic, or a razor in the hands of a child.

Shelley, in his philosophy, accepted all this, with the full consciousness that in the end truth would prevail—he yearned for the time when priest-led slaves would

"Cease to proclaim that manInherits vice and misery, when forceAnd falsehood hang even o'er the cradled babe,Stifling with rudest grasp all natural good,"

and for that epoch when "the Mohammedan, the Jew, the Christian, the Deist, and the Atheist will live together in one community, equally sharing the benefits which arise from its associations, and united in the bonds of charity and brotherly love."

With Shelley we can turn with delight to the gospels of the future, as of the ancient past; and the ramifications of the Trinity of a truly Rational Religion, Mature, Science, and Art, where we have, instead of idle prayers, addressed to gross material idols, or the impossible entities hitherto depicted in theological systems, a feeling of real satisfaction in learning how to live rather than to die, and in practicing virtue and benevolence for their own sakes, than for improbable rewards in the unsatisfactory hereafter, enunciated from the theological platform.

Like a true religionist, Shelley tells us that aspirations to "Madre Natura," like the following, should be poured out in silent, grateful communion with Omnipresence, and not in temples made by hands:

Spirit of Nature! here!In this interminable wildernessOf worlds, at whose immensityEven soaring fancy staggers,Here is thy fitting temple.Yet not the slightest leafThat quivers to the passing breezeIs less instinct with thee;Yet not the meanest wormThat lurks in graves, and fattens on the deadLess shares thy eternal breath.Spirit of Nature! thou!Imperishable as this scene,Here is thy fitting temple.

From such a soul-inspiring altar should praises like these be raised, and with what sacred feeling would the pure worshipper revel "where spirits live and dream—where all that is sweet in sound, or pure in vision floats on the air, or passes dimly before the sight," for as the late Professor J.G. Hoyt, in his essay on Shelley beautifully points out—"To him everything was God, and God was everything. Every place was peopled with forms of beauty and animated with living intelligences. Hills and valleys, forests and fountains, were each thronged with presiding deities—bright effluences from the Diving that stirred within, and shone above the whole."

In leaving the first portion of my paper, I will make the following quotation from a remarkable article on Shelley in the pages of theNational Magazine, which all minds unshackled, and free from prejudice, must acknowledge to be correct in the main, and which admirably sums up his efforts in metaphysical philosophy. Our attention is called to the fact that we discover in all Shelley's writings "a freer and purer development of what is best and noblest in ourselves. We are taught in it to love all living and lifeless things, with which in the material and moral universe we are surrounded—we are taught to love the wisdom and goodness and majesty of the Almighty, for we are taught to love the universe, his symbol and visible exponent. God has given two books for the study and instruction of mankind; the book of revelation and the book of nature. In one at least of these was Shelley deeply versed, and in this one he has given admirable lessons to his fellow-men. Throughout his writings, every thought and every feeling is subdued and chastened by a spirit of unutterable and boundless love. The poet meets us on the common ground of a disinterested humanity, and he teaches us to hold an earnest faith in the worth and the intrinsic Godliness of the soul. He tells us—he makes us feel that there is nothing higher than human hope, nothing deeper than the human heart; he exhorts us to labor devotedly in the great and good work of the advancement of human virtue and happiness, and stimulates us

"To love and hear—to hope till hope createsFrom its own wreck the thing it contemplates."

It is observed by Shelley that

"The exertions of Locke, Hume, Gibbon, Voltaire, Rousseau, and their disciples in favor of oppressed and deluded humanity, are entitled to the gratitude of mankind. Yet it is easy to calculate the degree of moral and intellectual improvement which the world would have exhibited, had they never lived. A little more nonsense would have been talked for a century or two; and perhaps a few more men, women and children burnt as heretics. We might not at this moment have been congratulating each other on the abolition of the Inquisition in Spain."

The vast impetus, which these extraordinary geniuses gave to freedom in metaphysical strongholds, led to a corresponding degree of liberty in the political and social relations.

Shelley was not one who

"beheld the woeIn which mankind was bound, and deem'd that fateWhich made them abject, would preserve them so."

but on the contrary was aware of the progressive character of the race, and threw himself with all his heart and soul into the cause of Republicanism, and never slackened in his efforts till death took him from his work. His noblest endeavors were directed toward the cause of suffering humanity, crushed under the weight of despotism; and his tuneful lyre was ever struck in behalf of the Goddess of Freedom, to whom, in that soul inspiring "Ode to Liberty," he offers chaplets of the most glorious verse to rouse the nations from their apathy. He has given us his reflections on the English Revolution, when Cromwell crushed royalty under his feet in the person of the tyrant Charles Stuart, and which, notwithstanding, rose again to befoul, in the profligacy and debauchery of the second Carolian epoch; on the French Revolution, when an intelligent people drove out a brood of vampires, who had drained the blood of France too long, to be replaced by atrocious demagogues, hateful priest-ridden Bourbons and a Napoleon Bonaparte, the wholesale Jaffa poisoner, on whose death Shelley wrote lines pregnant with republican feelings:

"I hated thee, fallen tyrant! I did groanTo think that a most ambitious slave,Like thou, shouldst dance and revel on the graveOf Liberty. Thou mightst have built thy throneWhere it had stood even now; thou didst preferA frail and bloody pomp, which time has sweptIn fragments towards oblivion. Massacre,For this I pray'd would on thy sleep have crept,Treason and Slavery, Rapine, Fear and Lust,And stifled thee, their minister. I knowToo late, since thou and France are in the dust,That virtue owns a more eternal foeThan force or fraud; old custom, legal crime,And bloody Faith, the foulest birth of time."

With full knowledge of all this, he hopefully looked with loving eyes toward this side of the Atlantic, to your magnificent constitution and model Republic, built on the consolidated masonic bases of Liberty, Equality, and Fraternity, as did also the mass of my compatriots, who, suffering under a more intolerant despotism, and unable to help themselves, had no hand or voice in the attempted tyranny, from which your forefathers properly rebelled one hundred years ago.

In "Hellas" we find Shelley advocating the cause of Greece, and it is believed, that that poem assisted his friend Byron in the determination to wield his sword in the cause of Grecian Liberty. "The Revolt of Islam," his most mystical work, next to his early effort, "St. Irvyne, or the Rosicrucian," is full of the most majestic and sympathetic thoughts, and underlying its weirdness we have all those elements "which essentially compose a poem in the cause of a liberal and comprehensive morality, and with the view of kindling in the bosom of his readers a virtuous enthusiasm for those doctrines of liberty and justice, that faith and hope in something good, which neither violence, nor misrepresentation, nor prejudice, nor the continual presence and pressure of evil, can ever totally extinguish among mankind."

Can we wonder that Shelley could be else than Republican when he regarded what Thackeray afterward summed up with biting irony, the record of the reigning house of Great Britain, the mad GuelphDefenders of the Christian Faith(?), the results of whose labors have been corroborated by Greville and recent writers?

To what a line of monarchs, was Shelley called upon to give allegiance and prostrate himself before, and can we be astonished that he thus describes the state these abominable Hanoverians had "England in 1819:"

"An old, mad, blind, despised and dying king,—Princes the dregs of their dull race who flowThrough public scorn, mud from a muddy spring,—Rulers who neither see, nor feel, nor know,But leech-like to their fainting country cling,Till they drop blind in blood without a blow,—A people starved and stabbed in unfilled field,—An army which liberticide and preyMake as a two-edged sword to all who wield,—Golden and sanguine laws which tempt and slay—Religion Christless, Godless, a book sealed,—A Senate—time's worst statute unrepealed,—Are graves from which a glorious phantom mayBurst to illumine our tempestuous day?"

To aid Republicanism, he threw himself with fervor into the cause of the unhappy Caroline of Brunswick; and on her account he wrote "God Save the Queen," in imitation of the British national anthem, and the satirical piece entitled "Swellfoot, the Tyrant." In the following words he attacked the prime minister, Lord Castleragh, whose reactionary counsels were transforming England into a state analogous to that of Russia to-day:

"Then trample and dance, thou oppressor,For thy victim is no redressor!Thou art sole lord and possessorOf her corpses, and clods and abortions—they paveThy path to a grave."

For the Lord Chancellor, Eldon, his hatred was intense; for, in addition to the crime of robbing him of his children, this occupant of the wool-sack, had made the seat of justice an appanage for his lust of wealth and power. I have already quoted some verses on this renowned lawyer, and will now present you with two others bearing on the same subject:

"Next came Fraud, and he had on,Like Lord Eldon, an ermine gown;His big tears (for he wept well)Turned to mill stones as they fell;"Andthe little children, whoRound his feet played to and fro,Thinking every tear a gem,Had their brains knocked out by them."

"Next came Fraud, and he had on,Like Lord Eldon, an ermine gown;His big tears (for he wept well)Turned to mill stones as they fell;

"Andthe little children, whoRound his feet played to and fro,Thinking every tear a gem,Had their brains knocked out by them."

InQueen Mab, Shelley has presented us with an unmistakable portraiture of the "First Gentleman in Europe;" and in the following lines, which I have taken from this poem, I have chosen two extracts, descriptive of the origin of political despotism, and the reason of its continuance:

"Whence, thinkest thou, kings and parasites arose?Whence that unnatural line of drones, who heapToil and unvanquishable penuryOn those who build their palaces, and bringTheir daily bread? From vice, black, loathsome vice,From rapine, madness, treachery and wrong;From all that genders misery, and makesOf earth this thorny wilderness; from lust,Revenge and murder.""Nature rejects the monarch, not the man;The subject, not the citizen; for kingsAnd subjects, mutual foes, forever playA losing game into each other's hands,Whose stakes are vice and misery. The manOf virtuous soul commands not nor obeys.Power, like a desolating pestilence,Pollutes whate'er it touches; and obedience,Bane of all genius, virtue, freedom, truth,Makes slaves of men, and of the human frameA mechanized automaton."

"Nature rejects the monarch, not the man;The subject, not the citizen; for kingsAnd subjects, mutual foes, forever playA losing game into each other's hands,Whose stakes are vice and misery. The manOf virtuous soul commands not nor obeys.Power, like a desolating pestilence,Pollutes whate'er it touches; and obedience,Bane of all genius, virtue, freedom, truth,Makes slaves of men, and of the human frameA mechanized automaton."

Shelley believed in reformation, not revolution; and in the "Revolt of Islam" and his Irish pamphlets, we find him advocating a bloodless revolution, except where force was used, and then force for force, if compromise were hopeless. His idea was ever the foundation of political systems founded on that of this country, or on the ancient Greek Republic. He says:

"The study of modern history is the study of kings, financiers, statesmen, and priests. The history of ancient Greece is the study of legislators, philosophers, and poets; it is the history of men compared with the history of titles. What the Greeks were was a reality, not a promise. And what we are and hope to be is derived, as it were, from the influence of these glorious generations."

Hoping almost against hope for the regeneration of his country, he submitted to the people of England a proposal for putting to the vote the great reform question, which was filling the public mind; but he was conscious that in the then unprepared state of public knowledge and feeling, universal suffrage was fraught with peril, and remarks that although

"A pure republic may be shown, by inferences the most obvious and irresistible, to be that system of social order the fittest to produce the happiness and promote the genuine eminence of man. Yet nothing can less consist with reason, or afford smaller hopes of any beneficial issue, than the plan which should abolish the regal and the aristocratical branches of our constitution, before the public mind, through many gradations of improvement, shall have arrived at the maturity which shall disregard these symbols of its childhood."

An essay has come down to us (unhappily unfinished), in which he argues in favor of "Government by Juries." It is but a fragment; and yet it shows us that his mind was ever insearch of the right solution of the question of proper legislation for the masses. William Pitt, with enemies on every side, publicly acknowledged the extraordinary genius which impelled the American revolution, and admired the constitution of this country, as well as the masterly character of the "Declaration of Independence." In unstinted praise does he speak of the learning and remarkable public spirit of the signers. With equal praise, I am confident, everyone must eulogize the "Declaration of Rights," compiled by Shelley, which he put before his countrymen sixty-three years ago. Therein he has given the whole of his conception of the correct theory of government, and it cannot fail to be read by advanced minds with feelings of genuine pleasure.

The race has suffered through its long martyrdom with the horrors of war. One tyrant after another, to aid his accursed ambition or revenge his spite upon a brother monarch, has cursed the unhappy earth and humanity with the terrors of long-continued devastation and bloodshed. With burning pen has Shelley depicted war in its most hideous aspects, and by most beautiful comparisons has he shown us the sublimity of peace. He points out, that

"War is the statesman's game, the priest's delight,The lawyer's jest, the hired assassin's trade."

He repudiates the notion that man, if left free, would wantonly heap ruin, vice, or shivery, or curse his species with the withering blight of war; and he shows us how

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