o'clock, when he went to bed. This was his daily existence. His book was
generally Plato, or Homer, or one of the Greek tragedians, or the Bible,
in which last he took a great, though peculiar, and often admiring
interest. One of his favourite parts was the book of Job." Mrs. Shelley,
in her note on the "Revolt of Islam", confirms this account of his Bible
studies; and indeed the influence of the Old Testament upon his style
may be traced in several of his poems. In the same paragraph from which
I have just quoted, Leigh Hunt gives a just notion of his relation to
Christianity, pointing out that he drew a distinction between the
Pauline presentation of the Christian creeds, and the spirit of the
Gospels. "His want of faith in the letter, and his exceeding faith in
the spirit of Christianity, formed a comment, the one on the other, very
formidable to those who chose to forget what Scripture itself observes
on that point." We have only to read Shelley's "Essay on Christianity",
in order to perceive what reverent admiration he felt for Jesus, and how
profoundly he understood the true character of his teaching. That work,
brief as it is, forms one of the most valuable extant contributions to a
sound theology, and is morally far in advance of the opinions expressed
by many who regard themselves as specially qualified to speak on the
subject. It is certain that, as Christianity passes beyond its mediaeval
phase, and casts aside the husk of outworn dogmas, it will more and more
approximate to Shelley's exposition. Here and here only is a vital
faith, adapted to the conditions of modern thought, indestructible
because essential, and fitted to unite instead of separating minds of
divers quality. It may sound paradoxical to claim for Shelley of all men
a clear insight into the enduring element of the Christian creed; but it
was precisely his detachment from all its accidents which enabled him to
discern its spiritual purity, and placed him in a true relation to its
Founder. For those who would neither on the one hand relinquish what is
permanent in religion, nor yet on the other deny the inevitable
conclusions of modern thought, his teaching is indubitably valuable. His
fierce tirades against historic Christianity must be taken as directed
against an ecclesiastical system of spiritual tyranny, hypocrisy, and
superstition, which in his opinion had retarded the growth of free
institutions, and fettered the human intellect. Like Camp