The destination of the travellers was Keswick. Here they engaged lodgings for a time, and then moved into a furnished house. Probably Shelley was attracted to the lake country as much by the celebrated men who lived there, as by the beauty of its scenery, and the cheapness of its accommodation. He had long entertained an admiration for Southey’s poetry, and was now beginning to study Wordsworth and Coleridge. But if he hoped for much companionship with the literary lions of the lakes, he was disappointed. Coleridge was absent, and missed making his acquaintance — a circumstance he afterwards regretted, saying that he could have been more useful to the young poet and metaphysician than Southey. De Quincey, though he writes ambiguously upon this point, does not seem to have met Shelley. Wordsworth paid him no attention; and though he saw a good deal of Southey, this intimacy changed Shelley’s early liking for the man and poet into absolute contempt. It was not likely that the cold methodical student, the mechanical versifier, and the political turncoat, who had outlived all his earlier illusions, should retain the good-will of such an Ariel as Shelley, in whose brain “Queen Mab” was already simmering. Life at Keswick began to be monotonous. It was, however, enlivened by a visit to the Duke of Norfolk’s seat, Greystoke. Shelley spent his last guinea on the trip; but though the ladies of his family enjoyed the honour of some days passed in ducal hospitalities, the visit was not fruitful of results. The Duke at this time kindly did his best, but without success, to bring about a reconciliation between his old friend, the member for Horsham, and his rebellious son.
Another important incident of the Keswick residence was Shelley’s letter to William Godwin, whose work on Political Justice he had studied with unbounded admiration. He never spoke of this book without respect in after-life, affirming that the perusal of it had turned his attention from romances to questions of public utility. The earliest letter dated to Godwin from Keswick, January 3, 1812, is in many respects remarkable, and not the least so as a specimen of self-delineation. He entreats Godwin to become his guide, philosopher, and friend, urging that “if desire for universal happiness has any claim upon your preference,” if persecution and injustice suffered in the cause of philanthropy and truth may commend a young man to William Godwin’s regard, he is not unworthy of this honour. We who have learned to know the flawless purity of Shelley’s aspirations, can refrain from smiling at the big generalities of this epistle. Words which to men made callous by long contact with the world, ring false and wake suspicion, were for Shelley but the natural expression of his most abiding mood. Yet Godwin may be pardoned if he wished to know more in detail of the youth, who sought to cast himself upon his care in all the panoply of phrases about philanthropy and universal happiness. Shelley’s second letter contains an extraordinary mixture of truth willingly communicated, and of curious romance, illustrating his tendency to colour facts with the hallucinations of an ardent fancy. Of his sincerity there is, I think, no doubt. He really meant what he wrote; and yet we have no reason to believe the statement that he was twice expelled from Eton for disseminating the doctrines of “Political Justice”, or that his father wished to drive him by poverty to accept a commission in some distant regiment, in order that he might prosecute the “Necessity of Atheism” in his absence, procure a sentence of outlawry, and so convey the family estates to his younger brother. The embroidery of bare fact with a tissue of imagination was a peculiarity of Shelley’s mind; and this letter may be used as a key for the explanation of many strange occurrences in his biography. What he tells Godwin about his want of love for his father, and his inability to learn from the tutors imposed upon him at Eton and Oxford, represents the simple truth. Only from teachers chosen by himself, and recognized as his superiors by his own deliberate judgment, can he receive instruction. To Godwin he resigns himself with the implicit confidence of admiration. Godwin was greatly struck with this letter. Indeed, he must have been “or God or beast,” like the insensible man in Aristotle’s “Ethics”, if he could have resisted the devotion of so splendid and high-spirited a nature, poured forth in language at once so vehement and so convincingly sincere. He accepted the responsible post of Shelley’s Mentor; and thus began a connexion which proved not only a source of moral support and intellectual guidance to the poet, but was also destined to end in a closer personal tie between the two illustrious men.
In his second letter Shelley told Godwin that he was then engaged in writing “An inquiry into the causes of the failure of the French Revolution to benefit mankind,” adding, “My plan is that of resolving to lose no opportunity to disseminate truth and happiness.” Godwin sensibly replied that Shelley was too young to set himself up as a teacher and apostle: but his pupil did not take the hint. A third letter (January 16, 1812) contains this startling announcement: “In a few days we set off to Dublin. I do not know exactly where, but a letter addressed to Keswick will find me. Our journey has been settled some time. We go principally TO FORWARD AS MUCH AS WE CAN the Catholic Emancipation.” In a fourth letter (January 28, 1812) he informs Godwin that he has already prepared an address to the Catholics of Ireland, and combats the dissuasions of his counsellor with ingenious arguments to prove that his contemplated expedition can do no harm, and may be fruitful of great good.
It appears that for some time past Shelley had devoted his attention to Irish politics. The persecution of Mr. Peter Finnerty, an Irish journalist and editor of “The Press” newspaper, who had been sentenced to eighteen months’ imprisonment in Lincoln jail (between February 7, 1811, and August 7, 1812) for plain speech about Lord Castlereagh, roused his hottest indignation. He published a poem, as yet unrecovered, for his benefit; the proceeds of the sale amounting, it is said, to nearly one hundred pounds. (McCarthy, page 255.) The young enthusiast, who was attempting a philosophic study of the French Revolution, whose heart was glowing with universal philanthropy, and who burned to disseminate truth and happiness, judged that Ireland would be a fitting field for making a first experiment in practical politics. Armed with the manuscript of his “Address to the Irish People” (It was published in Dublin. See reprint in McCarthy, page 179.), he set sail with Harriet and Eliza on the 3rd of February from Whitehaven. They touched the Isle of Man; and after a very stormy passage, which drove them to the north coast of Ireland, and forced them to complete their journey by land, the party reached Dublin travel-worn, but with unabated spirit, on the 12th. Harriet shared her husband’s philanthropical enthusiasm. “My wife,” wrote Shelley to Godwin, “is the partner of my thoughts and feelings.” Indeed, there is abundant proof in both his letters and hers, about this period, that they felt and worked together. Miss Westbrook, meantime, ruled the household; “Eliza keeps our common stock of money for safety in some nook or corner of her dress, but we are not dependent on her, although she gives it out as we want it.” This master-touch of unconscious delineation tells us all we need to know about the domestic party now established in 7, Lower Sackville Street. Before a week had passed, the “Address to the Irish People” had been printed. Shelley and Harriet immediately engaged their whole energies in the task of distribution. It was advertised for sale; but that alone seemed insufficient. On the 27th of February Shelley wrote to a friend in England: “I have already sent 400 of my Irish pamphlets into the world, and they have excited a sensation of wonder in Dublin. Eleven hundred yet remain for distribution. Copies have been sent to sixty public houses.... Expectation is on the tiptoe. I send a man out every day to distribute copies, with instructions where and how to give them. His account corresponds with the multitudes of people who possess them. I stand at the balcony of our window and watch till I see a man WHO LOOKS LIKELY. I throw a book to him.”
A postscript to this letter lets us see the propaganda from Harriet’s point of view. “I am sure you would laugh were you to see us give the pamphlets. We throw them out of the window, and give them to men that we pass in the streets. For myself, I am ready to die of laughter when it is done, and Percy looks so grave. Yesterday he put one into a woman�
�s hood of a cloak.”
The purpose of this address was to rouse the Irish people to a sense of their real misery, to point out that Catholic Emancipation and a Repeal of the Union Act were the only radical remedies for their wrongs, and to teach them the spirit in which they should attempt a revolution. On the last point Shelley felt intensely. The whole address aims at the inculcation of a noble moral temper, tolerant, peaceful, resolute, rational, and self-denying. Considered as a treatise on the principles which should govern patriots during a great national crisis, the document is admirable: and if the inhabitants of Dublin had been a population of Shelleys, its effect might have been permanent and overwhelming. The mistake lay in supposing that a people whom the poet himself described as “of scarcely greater elevation in the scale of intellectual being than the oyster,” were qualified to take the remedy of their grievances into their own hands, or were amenable to such sound reasoning as he poured forth. He told Godwin that he had “wilfully vulgarized the language of this pamphlet, in order to reduce the remarks it contains to the taste and comprehension of the Irish peasantry.” A few extracts will enable the reader to judge how far he had succeeded in this aim. I select such as seem to me most valuable for the light they throw upon his own opinions. “All religions are good which make men good; and the way that a person ought to prove that his method of worshipping God is best, is for himself to be better than all other men.” “A Protestant is my brother, and a Catholic is my brother.” “Do not inquire if a man be a heretic, if he be a Quaker, a Jew, or a heathen; but if he be a virtuous man, if he loves liberty and truth, if he wish the happiness and peace of human kind. If a man be ever so much a believer and love not these things, he is a heartless hypocrite, a rascal and a knave.” “It is not a merit to tolerate, but it is a crime to be intolerant.” “Anything short of unlimited toleration and complete charity with all men, on which you will recollect that Jesus Christ principally insisted, is wrong.” “Be calm, mild, deliberate, patient.... Think and talk and discuss.... Be free and be happy, but first be wise and good.” Proceeding to recommend the formation of associations, he condemns secret and violent societies; “Be fair, open and you will be terrible to your enemies.” “Habits of SOBRIETY, REGULARITY, and THOUGHT must be entered into and firmly resolved upon.” Then follow precepts, which Shelley no doubt regarded as practical, for the purification of private morals, and the regulation of public discussion by the masses whom he elsewhere recognized as “thousands huddled together, one mass of animated filth.”
The foregoing extracts show that Shelley was in no sense an inflammatory demagogue; however visionary may have been the hopes he indulged, he based those hopes upon the still more Utopian foundation of a sudden ethical reform, and preached a revolution without bloodshed. We find in them, moreover, the germs of “The Revolt of Islam”, where the hero plays the part successfully in fiction, which the poet had attempted without appreciable result in practice at Dublin. The same principles guided Shelley at a still later period. When he wrote his “Masque of Anarchy”, he bade the people of England to assemble by thousands, strong in the truth and justice of their cause, invincible in peaceful opposition to force.
While he was sowing his Address broadcast in the streets of Dublin, Shelley was engaged in printing a second pamphlet on the subject of Catholic Emancipation. It was entitled “Proposals for an Association”, and advocated in serious and temperate phrase the formation of a vast society, binding all the Catholic patriots of Ireland together, for the recovery of their rights. In estimating Shelley’s political sagacity, it must be remembered that Catholic emancipation has since his day been brought about by the very measure he proposed and under the conditions he foresaw. Speaking of the English Government in his Address, he used these simple phrases:—”It wants altering and mending. It will be mended, and a reform of English Government will produce good to the Irish.” These sentences were prophetic; and perhaps they are destined to be even more so.
With a view to presenting at one glance Shelley’s position as a practical politician, I shall anticipate the course of a few years, and compare his Irish pamphlets with an essay published in 1817, under the title of “A Proposal for putting Reform to the Vote throughout the Kingdom”. He saw that the House of Commons did not represent the country; and acting upon his principle that government is the servant of the governed, he sought means for ascertaining the real will of the nation with regard to its Parliament, and for bringing the collective opinion of the population to bear upon its rulers. The plan proposed was that a huge network of committees should be formed, and that by their means every individual man should be canvassed. We find here the same method of advancing reform by peaceable associations as in Ireland. How moderated were his own opinions with regard to the franchise, is proved by the following sentence:—”With respect to Universal Suffrage, I confess I consider its adoption, in the present unprepared state of public knowledge and feeling, a measure fraught with peril. I think that none but those who register their names as paying a certain small sum in DIRECT TAXES ought at present to send members to Parliament.” As in the case of Ireland, so in that of England, subsequent events have shown that Shelley’s hopes were not exaggerated.
While the Shelleys were in Dublin, a meeting of the Irish Catholics was announced for the evening of February 28. It was held in Fishamble Street Theatre; and here Shelley made his debut as an orator. He spoke for about an hour; and his speech was, on the whole, well received, though it raised some hisses at the beginning by his remarks upon Roman Catholicism. There is no proof that Shelley, though eloquent in conversation, was a powerful public speaker. The somewhat conflicting accounts we have received of this, his maiden effort, tend to the impression that he failed to carry his audience with him. The dissemination of his pamphlets had, however, raised considerable interest in his favour; and he was welcomed by the press as an Englishman of birth and fortune, who wished well to the Irish cause. His youth told somewhat against him. It was difficult to take the strong words of the beardless boy at their real value; and as though to aggravate this drawback, his Irish servant, Daniel Hill, an efficient agent in the dissemination of the Address, affirmed that his master was fifteen — four years less than his real age.
In Dublin Shelley made acquaintance with Curran, whose jokes and dirty stories he could not appreciate, and with a Mr. Lawless, who began a history of the Irish people in concert with the young philosopher. We also obtain, from one of Harriet’s letters, a somewhat humorous peep at another of their friends, a patriotic Mrs. Nugent, who supported herself by working in a furrier’s shop, and who is described as “sitting in the room now, and talking to Percy about Virtue.” After less than two months’ experience of his Irish propaganda, Shelley came to the conclusion that he “had done all that he could.” The population of Dublin had not risen to the appeal of their Laon with the rapidity he hoped for; and accordingly upon the 7th of April he once more embarked with his family for Holyhead. In after-days he used to hint that the police had given him warning that it would be well for him to leave Dublin; but, though the danger of a prosecution was not wholly visionary, this intimation does not seem to have been made. Before he quitted Ireland, however, he despatched a box containing the remaining copies of his “Address” and “Proposals”, together with the recently printed edition of another manifesto, called a “Declaration of Rights”, to a friend in Sussex. This box was delayed at the Holyhead custom-house, and opened. Its contents gave serious anxiety to the Surveyor of Customs, who communicated the astonishing discovery through the proper official channels to the government. After some correspondence, the authorities decided to take no steps against Shelley, and the box was forwarded to its destination.
The friend in question was a Miss Eliza Hitchener, of Hurstpierpoint, who kept a sort of school, and who had attracted Shelley’s favourable notice by her advanced political and religious opinions. He does not seem to have made her personal acquaintance; but some of his most interesting lette
rs from Ireland are addressed to her. How recklessly he entered into serious entanglements with people whom he had not learned to know, may be gathered from these extracts:—”We will meet you in Wales, and never part again. It will not do. In compliance with Harriet’s earnest solicitations, I entreated you instantly to come and join our circle, resign your school, all, everything for us and the Irish cause.” “I ought to count myself a favoured mortal with such a wife and such a friend.” Harriet addressed this lady as “Portia;” and it is an undoubted fact that soon after their return to England, Miss Hitchener formed one of their permanent family circle. Her entrance into it and her exit from it at no very distant period are, however, both obscure. Before long she acquired another name than Portia in the Shelley household, and now she is better known as the “Brown Demon.” Eliza Westbrook took a strong dislike to her; Harriet followed suit; and Shelley himself found that he had liked her better at a distance than in close companionship. She had at last to be bought off or bribed to leave.
The scene now shifts with bewildering frequency; nor is it easy to trace the Shelleys in their rapid flight. About the 21st of April, they settled for a short time at Nantgwilt, near Rhayader, in North Wales. Ere long we find them at Lynmouth, on the Somersetshire coast. Here Shelley continued his political propaganda, by circulating the “Declaration of Rights”, whereof mention has already been made. It was, as Mr. W.M. Rossetti first pointed out, a manifesto concerning the ends of government and the rights of man, — framed in imitation of two similar French Revolutionary documents, issued by the Constituent Assembly in August, 1789, and by Robespierre in April, 1793. (Reprinted in McCarthy, page 324.) Shelley used to seal this pamphlet in bottles and set it afloat upon the sea, hoping perhaps that after this wise it would traverse St. George’s Channel and reach the sacred soil of Erin. He also employed his servant, Daniel Hill, to distribute it among the Somersetshire farmers. On the 19th of August this man was arrested in the streets of Barnstaple, and sentenced to six months’ imprisonment for uttering a seditious pamphlet; and the remaining copies of the “Declaration of Rights” were destroyed. In strong contrast with the puerility of these proceedings, is the grave and lofty “Letter to Lord Ellenborough”, composed at Lynmouth, and printed at Barnstaple. (Reprinted in Lady Shelley’s Memorials, page 29.) A printer, named D.J. Eaton, had recently been sentenced to imprisonment by his Lordship for publishing the Third Part of Paine’s “Age of Reason”. Shelley’s epistle is an eloquent argument in favour of toleration and the freedom of the intellect, carrying the matter beyond the instance of legal tyranny which occasioned its composition, and treating it with philosophic, if impassioned seriousness.
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