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that in future, in all parts of my writings referring to religion, you will be more careful, and not forget that it is possible that in addressing the Deity a blunder may become a blasphemy: and I do not choose to suffer such infamous perversions of my words or of my intentions. I saw the canto by accident."

      His dearest paternal care was the religious education to be given to his natural daughter, Allegra, who was with him at Ravenna. In writing to Mr. and Mrs. Hoppner, to give them tidings of his dear Allegra, whom he had sent to a convent in Romagna to be educated there, he declares that in presence of the political disquietude which reigned in the Romagna, he thought he could not do better than send his child to that convent. Here "she would receive a little instruction, and some notions of morality and the principles of religion."

      Moore adds to this letter a note, which runs thus:—

      "With such anxiety did he look to this essential part of his daughter's education, that notwithstanding the many advantages she was sure to derive from the kind and feminine superintendence of Mrs. Shelley, his apprehensions lest her feelings upon religious subjects might be disturbed by the conversation of Shelley himself prevented him from allowing her to remain under his friend's roof."

      The Bible, as is well known, constituted his favorite reading. Often did he find in the magnificent poetry of the Bible matter for inspiration. His "Hebrew Melodies" prove it, and as for the Book of Job, he used to say that it was far too sublime for him even to attempt to translate it, as he would have wished. Toward the end of his stay at Ravenna, when his genius was most fertile and almost superhuman—(he wrote five dramas and many other admirable poems in fifteen months, that is to say, in less time than it requires to copy them)—two biblical subjects inspired his muse: "Cain," and "Heaven and Earth." Both were admirably suited to his pen. He naturally treated them as a philosopher, but without any preconceived notion of making any religious converts. His enemies nevertheless seized hold of these pieces, to incriminate him and impugn his religious belief. I have spoken elsewhere[19] of that truly scandalous persecution. I will only add here that Moore, timid as he usually was when he had to face an unpopularity which came from high quarters, and alarmed by all the cries proceeding from party spirit, wrote to approve the beauty of the poem in enthusiastic terms, but disapproved of the harm which some doubts expressed therein might produce. Byron replied:—

      "There is nothing against the immortality of the soul in 'Cain,' that I recollect. I hold no such opinions; but in a drama the first rebel and the first murderer must be made to talk according to his character."

      And in another letter he says, with regard to the same subject:—

      "With respect to religion, can I never convince you that I have no such opinions as the characters in that drama, which seem to have frightened every body? Yet they are nothing to the expressions in Goethe's 'Faust' (which are ten times hardier), and not a whit more bold than those of Milton's 'Satan.' My ideas of character may run away with me: like all imaginative men, I, of course, embody myself with the character while I draw it, but not a moment after the pen is from off the paper.

      "I am no enemy to religion, but the contrary. As a proof, I am educating my natural daughter a strict Catholic in a convent of Romagna, for I think people can never have enough of religion, if they are to have any. I incline myself very much to the Catholic doctrines; but if I am to write a drama, I must make my characters speak as I conceive them likely to argue."

      The sympathy of persons sincerely religious was extremely agreeable to him. A short time after he had left Ravenna for Pisa, a Mr. John Sheppard sent him a prayer he had found among the papers belonging to his young wife, whom he had lost some two years before. Lord Byron thanked him in a beautiful letter, in which he consoled the distressed husband by assuring him of his belief in immortality, and of his confidence that he would again see the worthy person whom himself he could not but admire, for her virtues and her pure and simple piety.

      "I am obliged to you," he added, "for your good wishes, and more than obliged by the extract from the papers of the beloved object whose qualities you have so well described in a few words. I can assure you that all the fame which ever cheated humanity into higher notions of its own importance, would never weigh in my mind against the pure and pious interest which a virtuous being may be pleased to take in my welfare. In this point of view I would not exchange the prayers of the deceased in my behalf for the united glory of Homer, Cæsar, and Napoleon, could such be accumulated upon a living head. Do me at least the justice to suppose that

      'Video meliora proboque,'

      however the deteriora sequor may have been applied to my conduct.

      Byron."

      Not only did Lord Byron prevent his reason being influenced by the arguments of others, but even by the dictates of his own heart. Both his mind and his heart were perfectly independent of one another, nay, often took different directions. It was to him unquestionably painful to see such a division, but it was the fatal result of the excessive development of the powers of each. In the same letter to Mr. Sheppard which we have quoted, and which is full of gratitude for the prayers which the young wife had addressed to heaven to obtain his conversion, Byron adds:—

      "A man's creed does not depend upon himself: who can say, 'I will believe this, that, or the other?' and, least of all, that which he least can comprehend."

      Walter Scott once told him in London that he was convinced he would daily become more and more religious.

      "What!" vehemently replied Lord Byron, "do you believe that I could become bigoted?"

      "No," said Walter Scott, "I only think that the influence of some great mind might modify your religious views."

      Galt says the same thing:—

      "A mind like Byron's," says he, "was little susceptible of being impressed by the reasonings of ordinary men. Truth, in visiting him, must come accompanied by every kind of solemnity, and preceded by respect and reverence. A marked superiority, a recognized celebrity, were indispensable to command his sincere attention."

      Without taking implicitly for granted the rather exaggerated opinion of Galt with respect to Lord Byron, we must allow that the great poet's attention could not be captivated by reasonings of a superficial kind, but could be influenced only by great learning, and powerful arguments which had conviction for their basis.

      But he might have found at Pisa the great intellectual influence spoken of, for he found Shelley there. Seeing him every day, in the quiet intimacy which the delightful sojourn in Tuscany procured for them, it was easy for both to forget all the troubles of an agitated and political existence, and only to think about the world of spirits. Shelley had every opportunity for inculcating his doctrines, having, or rather being able to exercise, the most exclusive influence upon Byron's mind. Did he exercise that influence, and if he did not, for what reason?

      We have said that Shelley, notwithstanding his original views, his extreme readiness to be impressed by every thing he heard and saw, was often the victim of his reading. He had read a great deal, and though since he had written the "Apology for Atheism" he had not changed his mind as to his metaphysical tenets, nevertheless the study of the German philosophy, and especially of Spinoza's, had produced on him a revolution of ideas. From a materialistic atheism, which denies the existence of God in every thing, he had gone over to a kind of mystic pantheism, which supposes God to be everywhere and in every thing. This species of pantheism is in reality but a disguised atheism, but which, in such a man as Shelley, appeared more in the actions of his life as a pervading devotion than an impious belief. Shelley ever adored all that is beautiful, true, and holy. From this it followed that his doctrines, far from appearing to be the result of pride, seemed, on the contrary, to be founded upon humility, sacrifice, and devotion to humanity. If the mystic pantheism of Spinoza could have found a living justification of its silly principles, and an excuse for its want of power, Shelley would have supplied both. The individuality, always more or less egotistical, which is prominent in the word ego, seemed positively to have ceased to exist with him: one would have said that he almost already felt himself absorbed in that universal and divine substance, which is the God of Spinoza. If in a century like ours such

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