Percy Bysshe Shelley as a Philosopher and Reformer — Context and Discussion

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Sotheran, Charles, 1847-1902, Frederickson, Charles William, 1823-1897 [Commentator] Project Gutenberg 2005 Not confirmed
Shelley, Percy Bysshe, 1792-1822 -- Philosophy; Shelley, Percy Bysshe, 1792-1822 -- Political and social views Readers of public-domain and historical texts
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Words 23,798
Reading time 104 min
Text sections 4

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This 1876 lecture examines Shelley's political and philosophical radicalism through his poetry and prose, focusing on his republicanism, critique of monarchy, and advocacy for liberty, with specific references to works like 'The Revolt of Islam' and 'England in 1819.'
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Shelley was ever calling attention to the fact that either from ignorance or the casuistical sophistries of mal-interested teachers who have distorted the divine pristine truths for their own base ends, emanated superstition, the taint of all it looked upon; and with no unsparing hand he flagellated the professors of the numerous false faiths, bastardized from their original purity, which have in their decay, darkened the earth, and with all the force of his powerful pen, mightier than any sword, he ridiculed these gross theologies existant among men, as in the following:

"Barbarous and uncivilized nations have uniformly adored, under various names, a God of which themselves were the model: revengeful, blood-thirsty, groveling and capricious. The idol of a savage is a demon that delights in carnage. The steam of slaughter, the dissonance of groans, the flames of a desolated land, are the offerings which he deems acceptable, and his innumerable votaries throughout the world have made it a point of duty to worship him to his taste. The Phoenicians, the Druids and the Mexicans have immolated hundreds at the shrines of their divinity, and the high and holy name of God has been in all ages the watchword of the most unsparing massacres, the sanction of the most atrocious perfidies."

Of the treatment Judaism, the foster mother of Christianity, received at the poet's hands, I will now recite two examples. To Moses, the Jehovah of the Hebrews is thus made to speak:

"From an eternity of idleness I, God, awoke; in seven days' toil made earth From nothing; rested, and created man; I placed him in a paradise, and there Planted the tree of evil, so that he Might eat and perish, and my soul procure Wherewith to sate its malice, and to turn Even like a heartless conqueror of the earth, All misery to my fame. The race of men Chosen to my honor, with impunity May sate the lusts _I_ planted in their hearts. Here I command thee hence to lead them on, Until, with harden'd feet, their conquering troops Wade on the promised soil through woman's blood. And make my name be dreaded through the land, Yet ever-burning flame and ceaseless woe Shall be the doom of their eternal souls, With every soul on this ungrateful earth, Virtuous or vicious, weak or strong--even all Shall 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 cursed The building of that fane; and many a father, Worn out with toil and slavery, implored The poor man's God to sweep it from the earth, And spare his children the detested task Of piling stone on stone, and poisoning The choicest days of life, To soothe a dotard's vanity. There an inhuman and uncultured race Howl'd hideous praises to their demon--God; They rushed to war, tore from the mother's womb The unborn child--old age and infancy Promiscuous perished; their victorious arms Left not a soul to breathe. Oh! they were fiends, And what was he who taught them that the God Of nature and benevolence had given A special sanction to the trade of blood? His name and theirs are fading, and the tales Of this barbarian nation, which imposture Recites till terror credits, are pursuing Itself into forgetfulness."

Charles Sotheran's 1876 lecture, delivered before the New York Liberal Club, frames Percy Bysshe Shelley not primarily as a poet but as a philosopher and reformer whose writings were acts of political defiance. The opening dedication to Charles W. Frederickson invokes ancient mysteries and 'esoteric truth,' signaling that Sotheran treats Shelley's radicalism as a hidden doctrine accessible only to those attuned to 'spiritality.' This editorial note examines how Sotheran constructs Shelley as a martyr for republicanism, using specific poems and historical references to argue that Shelley's work was a sustained attack on monarchy, religion, and social injustice.

Shelley as a Republican Polemicist

Sotheran devotes considerable space to Shelley's political verse, quoting at length from 'England in 1819' and the lines on Napoleon. He presents Shelley as a fierce critic of the British monarchy, calling the Hanoverians 'abominable' and quoting Shelley's description of a 'mad, blind, despised and dying king.' The lecture treats these poems as direct political interventions, not mere literary exercises. Sotheran also highlights Shelley's support for Queen Caroline and his satirical play 'Swellfoot, the Tyrant,' arguing that Shelley 'threw himself with fervor into the cause of the unhappy Caroline of Brunswick.' This section demonstrates how Sotheran reads Shelley's poetry as a weapon against specific political figures and institutions.

The Transatlantic Lens: America as a Model Republic

A striking feature of Sotheran's argument is his repeated invocation of the United States as a political ideal. He claims Shelley '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.' This framing serves a dual purpose: it aligns Shelley's radicalism with American values, and it positions Sotheran's audience as inheritors of that legacy. The lecture also draws a parallel between Shelley's era and contemporary Europe, referring to 'the state analogous to that of Russia to-day'—a remark that roots the 1876 talk in its own political moment.

Mysticism and Morality in Shelley's Major Works

Sotheran identifies 'The Revolt of Islam' as Shelley's 'most mystical work,' linking it to his early novel 'St. Irvyne, or the Rosicrucian.' He argues that beneath its 'weirdness' lies a 'liberal and comprehensive morality' aimed at kindling 'virtuous enthusiasm for those doctrines of liberty and justice.' This reading emphasizes continuity across Shelley's career, from Gothic fiction to epic poetry. Sotheran also credits 'Hellas' with influencing Lord Byron's decision to fight for Greek independence, though he offers no direct evidence for this claim. The lecture thus presents Shelley's mysticism not as escapism but as a vehicle for political and moral reform.

Sotheran's lecture is as much a document of its own time as a study of Shelley. Readers should note how the 1876 context—post-Civil War America, the rise of liberal clubs, and European revolutionary movements—shapes his interpretation. The frequent quotations from Shelley's poems serve as evidence for Sotheran's thesis, but they also invite readers to judge the poet's politics for themselves. This edition preserves the original dedication and prefatory sonnet, which frame the work as a personal tribute as much as a scholarly argument.

Sometimes a book stays with you not for its answers but for its quiet insistence that things could be different. That Shelley lecture felt that way—a voice reaching across years. It reminded me of evenings spent with What All The World's A-Seeking The Vital Law of True Life, True Greatness Power and Happiness — Edition Insights, where the search for meaning felt less like a lesson and more like a shared breath.

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