Percy Bysshe Shelley as a Philosopher and Reformer | Page 4

that hardly needs all this justification, so far as Mr. Tennyson is concerned, of our reckoning him in the present list. He that would exclude In "Memoriam" (1850) and "Maud" (1855) from the conspectus of the philosophical literature of our time, has yet to learn what philosophy is. Whatever else "In Memoriam" may be, it is a manual for many of the latest hints and questions in British Metaphysics."
The soi-disant philosophers and classifiers of the sciences and arts who will not permit such poets as Shelley and Tennyson to be put in the category of philosophers, remind one very forcibly of the passage in Macbeth: "The earth has bubbles, as the water has, and these are of them!"
As a poet and not as a poet, as an acknowledged legislator for the race, as a philosopher, (a searcher after, or lover of wisdom) and as a political and social reformer, it is my intention to treat Shelley this evening, and having finished my prefatory remarks, will now regard him in those attributes which peculiarly should enshrine him in your hearts and mine.
The philosophical theories of advanced thinkers are always tinged with the reflex of that which called them forth, or impeded them in their development, consequently social bondage and the "anarch custom" being always present to Shelley, the great idea ever uppermost to him was that true happiness is only attainable in perfect freedom: the atrocious system of fagging, now almost extinct in the English Public Schools and the tyrannical venality of ushers, deeply impressed themselves on the mind of Shelley, and he tells us, in the beautiful lines to his wife, of the remembrance of his endeavors to overthrow these abominations having failed, of flying from "the harsh and grating strife of tyrants and of foes" and of the high and noble resolves which inspired him:
"And then I clasp'd my hands, and look'd around; But none were near to mock my streaming eyes, Which pour'd their warm drops on the sunny ground. So, without shame, I spake: 'I will be wise, And just, and free, and mild, if in me lies Such power; for I grow weary to behold The selfish and the strong still tyrannize Without reproach or check.' I then controll'd My tears; my heart grew calm; and I was meek and bold.
"And from that hour did I, with earnest thought, Heap knowledge from forbidden mines of lore; Yet nothing that my tyrants knew or taught, I cared to learn; but from that secret store Wrought linked armor for my soul, before It might walk forth, to war among mankind. Thus, power and hope were strengthen'd more and more Within me, till there came upon my mind A sense of loneliness, a thirst with which I pined."
The fruits born of this seed are discernible in every line of his works. While having all reverence for his college companions, Aristotle, Aeschylus, and Demosthenes, his mind instinctively turns towards the deemed heretical works of the later French philosophers, D'Holbach, Condillac, La Place, Rousseau, the encyclopaedists, and other members of that school. His intellect he furbishes with stores of logic and of chemistry, in which his greatest love was to experimentalize; of botany and astronomy, in which he was more than a mere adept; from Hume, too, whose essay on "Miracles," wrong as it is in the main on many important points, was one of the alphas of his creed--and with deep draughts from his great instructor, Plato, of whom he always spoke with the greatest adoration, as, for instance, in the preface to the Symposium:
"Plato is eminently the greatest among the Greek philosophers; and from, or rather perhaps through him and his master, Socrates, have proceeded those emanations of moral and metaphysical knowledge, on which a long series and an incalculable variety of popular superstitions have sheltered their absurdities from the slow contempt of mankind."
It is desirable to call attention to the great minds from whom the student of the early part of this century could only cull his knowledge--he had no Spencer and no Mill, at whose feet to sit--he had in science none of the conclusions of Darwin, of Huxley, of Tyndall, of Murchison, of Lyell, to refer to, and yet I think, that the careful reader will, like myself, find prefigured in Shelley's works much of that of which the world is in full possession to-day, and which the mystical Occultists, Rosicrucians, and Cabalists have now, and have ever had, conjoined to a mysterious command over the active hidden material and spiritual powers in the infinite domain of nature.
The idea of the Supreme Power or God, as emanating from Shelley, is one of the most sublime to be found in the pages of metaphysical learning at the command of ordinary mortals. By many it may be considered