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in a philosophical point of view I have not the slightest influence over Byron; if I had, be sure I should use it for the purpose of uprooting his delusions and his errors. He had conceived 'Cain' many years ago, and he had already commenced writing it when I saw him last year at Ravenna. How happy I should be could I attribute to myself, even indirectly, a part in that immortal work!"

      Moore wrote to Byron on the same subject a little later, and received the following reply:—"As for poor Shelley, who also frightens you and the world, he is, to my knowledge, the least egotistical and kindest of men. I know no one who has so sacrificed both fortune and sentiments for the good of others; as for his speculative opinions, we have none in common, nor do I wish to have any."

      All the poems which he wrote at this time, and which admitted of his introducing the religious element either purposely or accidentally into them, prove one and all that his mind, as regards religion, was as we have shown it to be. This is particularly noticeable in his mystery called "Heaven and Earth;" but the same remark is applicable to others, such as the "Island," and even to some passages in "Don Juan." "Heaven and Earth"—a poem which appeared about this time, and which he styled "A Mystery"—is a biblical poem in which all the thoughts agree with the Book of Genesis, and "which was inspired," says Galt, "by a mind both serious and patriarchal, and is an echo of the oracles of Adam and of Melchisedec." In this work he exhibits as much veneration for scriptural theology as Milton himself. In the "Island," which he wrote at Genoa, there are passages which penetrate the soul with so religious a feeling, that Benjamin Constant, in reading it, and indignant at hearing Byron called an unbeliever, exclaimed in his work on religion, "I am assured that there are men who accuse Lord Byron of atheism and impiety. There is more religion in the twelve lines which I have quoted than in the past, present, and future writings of all his detractors put together."

      Even in "Don Juan," in that admirable satire which, not being rightly understood, has given rise to so many calumnies, he says, after having spoken in the fifteenth canto of the moral greatness of various men, and among others of Socrates:—

      "And thou, Diviner still,

       Whose lot it is by man to be mistaken,

       And thy pure creed made sanction of all ill?

       Redeeming worlds to be by bigots shaken,

       How was thy toil rewarded?"

      At the end of this stanza he wrote the following note:——

      "As it is necessary in these times to avoid ambiguity, I say that I mean by 'Diviner still,' Christ. If ever God was man—or man God—he was both. I never arraigned his creed, but the use or abuse made of it. Mr. Canning one day quoted Christianity to sanction negro slavery, and Mr. Wilberforce had little to say in reply. And was Christ crucified that black men might be scourged? If so, he had better been born a mulatto, to give both colors an equal chance of freedom, or at least salvation."

      Notwithstanding these beautiful lines, which were equally professions of faith, England, instead of doing Byron justice, continued more than ever to persecute him.

      Shortly afterward he embarked at Genoa for Greece, and halted at Cephalonia. He there made the acquaintance of a young Scotchman, named Kennedy, who was attached as doctor to the Greek army. Before taking to medicine this young man had studied law, with the intention of going to the Edinburgh bar. He was so deeply convinced of the truths of Christianity, and so familiar with its teaching, that he would fain have imparted his belief to every one he met. From his position he found himself among a host of young officers, mostly Scotch, and all more or less lax in their religious practices. Among these, however, he met with four who consented to listen to his explanation of the doctrines of Christianity. As their principal challenge was to show proofs that the Bible was of divine origin, he accepted the challenge in the hope of making some conversions.

      One of these officers informed Lord Byron of this projected meeting, and Byron, from the interest which he always took in the subject which was to be their ground of discussion, expressed a wish to be present. "You know," said he, "that I am looked upon as a black sheep, and yet I am not as black as the world makes me out, nor worse than others,"—words, which, from the fact of his rarely doing himself justice, were noteworthy in his mouth.

      Under such auspices, then, was Kennedy fortunate enough to open his discussion, and Lord Byron was present in company of the young Count Gamba and Dr. Bruno.

      Mr. Kennedy has given a detailed account of this meeting, as also of his subsequent conversations with Lord Byron. We will mention some of them here, because they show Lord Byron's religious opinions in the latter portion of his life. Mr. Kennedy had made a condition that he should be allowed to speak, without being interrupted, but at various intervals, for twelve hours. This condition, was soon set aside, and then Lord Byron joined the conversation. After exciting admiration by his patient silence, he astounded every one as an interlocutor. If Kennedy was well versed in the Scriptures, Lord Byron was not less so, and even able to correct a misquotation from Holy Writ. The direct object of the meeting was to prove that the Scriptures contained the genuine and direct revelation of God's will. Mr. Kennedy, however, becoming a little entangled in a series of quotations, which had not the force that was required to prove his statements, and, seeing that a little impatience betrayed itself among the audience, could not resist showing some temper, and accusing his hearers of ignorance. "Strange accusation, when applied to Lord Byron," says Galt. Lord Byron, who had come there to be interested, and to learn, did not notice the taunt of Mr. Kennedy, but merely remarked, "that all that can be desired is to be convinced of the truth of the Bible, as containing really the word of God; for if this is sincerely believed, it must follow, as a necessary consequence, that one must believe all the doctrines contained in it."

      He then added, that in his youth he had been brought up by his mother in very strict religious principles; had read a large number of theological works, and that Barrow's writings had most pleased him; that he regularly went to church, that he was by no means an unbeliever who denied the Scriptures, and wished to grope in atheism; but, on the contrary, that all his wish was to increase his belief, as half-convictions made him wretched. He declared, however, that he could not thoroughly understand the Scriptures. He also added, that he entertained the highest respect for, and confidence in, those who believed conscientiously; but that he had met with many whose conduct differed from the principles they professed simply from interested motives, and esteemed the number of those who really believed in the Scriptures to be very small. He asked him about his opinion as to various writers against religion, and among others of Sir W. Hamilton, Bellamy, and Warburton, who pretend that the Jews had no notion of a future existence. He confessed that the sight of so much evil was a difficulty to him, which he could not explain, and which made him question the perfect goodness of the Creator. He dwelt upon this argument a long time, exhibiting as much tenderness of heart as force of reasoning. Kennedy's answers were weak, as must be those of one who denies the measure of evil, in order that he may not be compassionate toward it, and who promises a reward in after life to escape the necessity of its being bestowed in the present. In reply Lord Byron pointed to moral and physical evil which exists among savages, to whom Scripture is unknown, and who are bereft of all the means of becoming civilized people. Why are they deprived of these gifts of God? and what is to be the ultimate fate of Pagans? He quoted several objections made to our Lord by the apostles; mentioned prophecies which had never been fulfilled, and spoke of the consequences of religious wars. Kennedy replied with much ability, and even with a certain degree of eloquence, and prudently made use of the ordinary theological arguments. But to influence such a mind as Byron's more was required. In the search after truth, he looked for hard logic, and eloquence was not required by him. Fénélon could not have persuaded him; but Descartes might have influenced him. He preferred, in fact, in such arguments, the method of the geometrician to that of the artist; the one uses truth to arrive at truth, the other makes use of the beautiful only, to arrive at the same end.

      The meeting lasted four hours, and created much sensation in the island, and every one agreed in praising Lord Byron's great knowledge of the Scriptures, joined to his moderation and modesty. Kennedy, however, a little irritated by the superiority granted to his adversary, did his best to dissipate the impression produced by it. He went so far as to reproach his friends for having allowed themselves to be blinded by the rank, the

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