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CONVERSATIONS ON RELIGION, 
 
 LORD BYRON. 
 
CONVERSATIONS ON RELIGION, 
 
 LORD BYRON 
 
 AND OTHERS, 
 
 HELD IN CEPHALONIA, A SHORT TIME PREVIOUS TO HIS 
 LORDSHIP'S DEATH. 
 
 BY THE LATE 
 
 JAMES KENNEDY, M.D, 
 
 OF K. n. MEDICAL STAFF. 
 
 » ?. ' ^ • 
 
 LONDON: 
 JOHN MURRAY, ALBEMARLE-STREET. 
 
 ** MDCCCXXX, 
 
Prlntetl by vVim.iam CtowM, 
 Siaioford Street. 
 

 INTRODUCTION, 
 
 As a natural introduction of the following 
 pages to the general reader, it may be ne- 
 cessary to prefix some short sketch of the 
 life and character of the lamented individual, 
 who, by a coincidence of circumstances, was 
 thrown into contact with Lord Byron during 
 his lordship's residence in Cephalonia, pre- 
 paratory to his proceeding to Greece, where 
 he terminated his life. 
 
 Dr. Kennedy received his education inEdiur 
 burgh. His views were originally directed 
 towards the bar, in preparation for which he 
 gave himself up to habits of close study and 
 application, which accompanied him through 
 life. At the same time, however, that he was 
 prosecuting a course of reading which would 
 have fitted him for the law, his thirst for 
 general knowledge led him to attend also the 
 medical classes of the University; so that 
 when the earnest advice of his friends, in 
 
VI INTRODUCTION. 
 
 consideration of a constitution not adapted 
 to a sedentary life, induced him at length to 
 abandon his original purpose, he had already 
 laid a foundation for the profession which he 
 ultimately adopted. Talents of no common 
 order enabled him advantageously to follow 
 up his medical studies ; and it may w ith truth 
 be said, that he rose to a high standing in his 
 profession, and was eminently successful in its 
 exercise ; whilst the gentleness of his manners, 
 and the genuine kindness of his heart, quali- 
 fications so essential to a physician, concili- 
 ated the esteem and confidence of those to 
 whom his medical services were rendered. 
 
 For several years after his obtaining an 
 appointment in his Majesty's service, he was 
 stationed in different parts of the United 
 Kingdom, until he was ordered to the Me- 
 diterranean, where he passed between six 
 and seven years. Of these, the first three 
 were spent in the island of Malta, where 
 his judgment and conduct were often shewn 
 under circumstances of difficulty. In No- 
 vember, 1822, he was called to Corfu, and 
 passed the remainder of this period among 
 the Ionian Islands, being stationed succes- 
 
INTRODUCTION. vii 
 
 sively at Paxo, Santa Maura, Cephalonia, and 
 Ithaca, and, on an occasion of duty, he visited 
 the island of Zante. It was during his resi- 
 dence in Cephalonia, in the year 1823, and 
 under circumstances which will appear in the 
 body of the present work, that he became 
 acquainted with Lord Byron, and that the 
 following conversations and discussions took 
 place. 
 
 In all the places where he was stationed, 
 Dr. Kennedy took a lively interest in the 
 condition of the native inhabitants, and was 
 active, both in his official and private capa- 
 cities, in endeavours, by all the means in his 
 power, to raise and improve it. He zealously 
 co-operated in the circulation of the Scriptures, 
 the establishment of schools, and other useful 
 and benevolent undertakings ; and by a very 
 simple method, too seldom resorted to by 
 Englishmen, namely, that of associating with 
 them on a friendly footing, he succeeded, to a 
 remarkable degree, in acquiring the esteem 
 and confidence of the Greeks of the Ionian 
 Islands. The Greeks have been sometimes 
 accused of being insensible to kindness, and 
 deficient in gratitude, an accusation which 
 
Vlll INTRODUCTION. 
 
 may probably, with equal justice, be made 
 against any other nation as against them. 
 Dr. Kennedy at least could not complain of 
 this ; and he received many pleasing proofs, 
 and at seasons when no interested motives 
 could have operated, of the affection and re- 
 spect with which his character and benevo- 
 lent exertions had inspired the inhabitants of 
 these islands, and of the sincere regret they 
 felt at his departure. 
 
 Shortly after his return to England, in 
 February, 1826, Dr. Kennedy was ordered to 
 Ireland, where, however, he did not long re- 
 main ; as in December of the same year, he 
 was sent to the West Indies, from whence 
 it was the will of Providence that he should 
 never return. The summer of 1827 was pe- 
 culiarly fatal to the troops in Jamaica, and 
 numbers were swept off by the yellow fever, 
 to which disease Dr. K. himself, after most 
 faithfully discharging his trying duties among 
 the sick committed to his charge, fell a victim. 
 He died on the 18th of September, 1827, at 
 Up Park Camp, near Kingston, after an ill- 
 ness of only three days. Some extracts of 
 his correspondence, during the above-men^ 
 
INTRODUCTION. IX 
 
 tioned period, illustrative of his mind and 
 feelings, under very painful circumstances, 
 will be subjoined in the Appendix, and will, 
 it is hoped, not be perused without interest, 
 when the reader has become better acquainted 
 with his valuable character, as displayed in 
 the present work. 
 
 '' His death," says a brother officer of the 
 Medical Department in a letter from King- 
 ston, " caused a general feeling of sorrow. 
 He was highly esteemed, and sincerely re- 
 gretted by officers who had known him but a 
 short time ; they were astonished at the degree 
 in which this feeling was excited, and they 
 acknowledged that their regard was not mea_ 
 sured by the time they had known him, but 
 by his superior worth." 
 
 On this latter topic, deeply as it may be 
 felt, it might not be becoming to dilate ; nor 
 is it necessary, since the general nature both 
 of his talents and sentiments will, in the most 
 natural manner, be developed in the succeed- 
 ing pages. Let it only be said, that as the 
 temper of his mind was ever candid and 
 manly, so from the time when serious views 
 of the truth and importance of religion took 
 
INTRODUCTION. 
 
 possession of it, he openly professed tliem 
 before the world, and by a consistent life so 
 adorned his profession, that even those who 
 were unable justly to appreciate the prin- 
 ciples on which he acted, could not help 
 respecting his conduct. Firmly settled in a 
 conviction of the truth of Christianity by 
 evidence which brought it home to his own 
 understanding and heart, and intimately per- 
 suaded that it was the best boon of God to 
 man, he was ever ready, when called upon so 
 to do, '' to give a reason of the hope that was 
 in him ;" whilst no man more deeply felt that 
 all religion was vain, which was not evi- 
 denced by the influence it exercises over all 
 the daily actions and relative duties of life. 
 And it may be here mentioned, as a circum- 
 stance honourable both to Lord Byron and 
 Dr. Kennedy, that his lordship was frequently 
 heard to say, that he never felt so high an 
 esteem for any man as he did for Dr. Kennedy. 
 In him. Lord Byron thought he perceived a 
 man acting up to the principles he professed ; 
 and whatever effect Dr. Kennedy's endea- 
 vours might have had upon his lordship's re- 
 ligious sentiments and character, which it is 
 
INTRODUCTION. XI 
 
 much to be feared was not all that could 
 have been desh'ed, he manifestly honoured 
 the manliness, sincerity, and disinterested- 
 ness evinced by Dr. K. in his communications 
 with him on the subject of religion, and of 
 the union which appeared in his character of 
 the Christian, the gentleman, and the man 
 of letters. The following pages will, indeed, 
 shew the warm sympathy and concern felt by 
 Dr. Kennedy for Lord Byron, and his death 
 affected him much. He was not deceived 
 as to the degree of impression produced upon 
 Lord Byron's mind by these conversations ; 
 but it was at least a subject for self-satisfac- 
 tion that he had so strictly discharged his 
 duty in pressing on him the truths of Chris- 
 tianity, and the awful realities of an eternal 
 world. 
 
 It now only remains, that something should 
 be added respecting the present work, in 
 venturing to bring which before the public, 
 she, upon whom this painful task has devolved, 
 has the great consolation of knowing, that she 
 is only carrying into effect the matured pur- 
 pose of her departed husband. During the 
 progress of the Conversations here recorded, 
 
Xll INTRODUCTION. 
 
 in which Dr. Kennedy felt the deepest inter- 
 est, he regularly took notes, for his own satis- 
 tion, of all that passed ; but it was not till 
 after Lord Byron's death, that he conceived 
 the idea of giving them to the world ; and so 
 little had the thought crossed his mind before, 
 that he kept no copies, either of some disser- 
 tations, which at his lordship's desire he had 
 written on certain religious points discussed 
 between them in the course of the Conversa- 
 tions, or of his own letters to Lord Byron 
 after his arrival at Missolunghi. As the re- 
 covery of these papers seemed necessary to 
 the satisfactory completion of his object, he 
 addressed a letter, dated May 26th, 1824, to 
 the Honourable Douglas Kinnaird, whom he 
 conceived, though erroneously, to be one of 
 his lordship s executors, in which he took the 
 opportunity, whilst making the request that 
 these documents might be returned to him, 
 of explaining the nature and object of his 
 proposed publication. In reply to a letter 
 written by Mr. J. C. Hobhouse, Dr. Kennedy 
 entered so fully into the circumstances which 
 gave rise to these Conversations, the nature 
 of the Conversations themselves, and his own 
 
INTRODUCTION. Xlll 
 
 motives in intending to bring them before 
 the public, that little more will be required 
 than to give this letter as it stands. 
 
 Mr. Hobhouse has, however, taken no no- 
 tice of the application which was then, and 
 has since been made. 
 
 Ithaca, November Uth, 1824. 
 
 ' I RECEIVED your letter a few days ago, 
 
 * and thank you for your politeness and can- 
 ' dour. It cannot be supposed that I ima- 
 ' gined that I was about to do any thing pre- 
 ' judicial to the character or fame of Lord 
 
 * Byron, when, in my letter to Mr. Kinnaird, 
 
 * whom I addressed by mistake as an exe- 
 
 * cutor, I stated that my reasons for resolving 
 ' to publish an account of the Conversations 
 
 * with his lordship on religion were, that I be- 
 ^ lieve such an account would be interesting 
 ' in itself; would tend to remove much of that 
 
 * obloquy which many Christians attach to 
 ' his lordship; and would not be injurious nor 
 
 * offensive to any one, whilst it might possibly 
 
 * be useful to many. 
 
XIV INTRODUCTION. 
 
 ' My objects are still the same ; but as you 
 are entitled from your long friendship with 
 his lordshij), as well as from your office, *to 
 inquire into every thing that may affect 
 his character, I shall more fully explain the 
 nature of my intended publication, by Avhich 
 means you can judge whether my design 
 be praiseworthy or not, and whether you 
 can approve or condemn it. I shall cer- 
 tainly hesitate before I publish any thing 
 derived from a private or confidential inter- 
 course with Lord Byron, at least such an 
 intercourse as implied no right to publish 
 what took place, which can in any way 
 appear to you or his friends calculated to 
 injure his reputation. 
 
 * A few days after his lordship's arrival in 
 Cephalonia, I became acquainted with him 
 in consequence of his having expressed a 
 desire to be present at a meeting of some of 
 my acquaintances, who wished to hear me 
 explain, in a logical and demonstrative man- 
 ner, the evidences and doctrines of Chris- 
 tianity. He attended the first meeting, but 
 was not present at several others which were 
 held, partly because he was busy in the 
 country, and partly because he was not 
 expressly invited. He took, however, an 
 interest in the discussions carried on, and 
 
INTRODUCTION. XV 
 
 * repeatedly expressed his wish through the 
 ' medium of a friend, that I would go out and 
 ' converse with him on these subjects. I 
 
 * therefore visited him several times, and had 
 
 * very long conversations with him. The con- 
 ' versation was chiefly on religion, but it 
 ' turned occasionally on literature, authors, 
 
 * books, the character of living individuals, 
 ' and sometimes on his own views and plans, 
 ' works, and private concerns. On religion 
 
 * his lordship was in general a hearer, pro- 
 
 * posing his difficulties and objections with 
 ' more fairness than could have been ex- 
 
 * pected from one under similar circumstances, 
 
 * and with so much candour that they often 
 
 * seemed to be proposed moreforthe purpose 
 
 * of procuring information or satisfactory ail- 
 ^swersTthan from any other motive. These 
 ^difficulties and objections were neither ori- 
 ' ginal nor new, and proved that his lordship, 
 
 * though tolerably well acquainted with the 
 ' historical and poetical parts of Scripture, had 
 ' no understanding of them as the means of 
 
 * salvation. On other topics, I was for the 
 ' most part a hearer, and heard from him 
 
 * many anecdotes and opinions which, though 
 
 * interesting and expressed in his character- 
 ' istic manner, I never intended to publish, 
 
 * not only from a consideration of the circum- 
 
XVI INTRODUCTION. 
 
 ' Stances under which they were communi- 
 ' cated, but from their having no immediate 
 ' relation with the object of my work. Opi- 
 ' nions, however, on authors who have been 
 ' long dead, and on their writings, may or 
 
 * may not, I imagine, be mentioned, according 
 ' as they may fall within my plan. 
 
 ' I intend, in the first division of the work, 
 
 * to give an account of the conversations 
 
 * with my friends ; and as I was the princi- 
 ' pal speaker, this part will contain my ar- 
 ' guments in favour of religion, while the 
 ' objections and difficulties that were started, 
 
 * will be stated and examined, without ascrib- 
 ' ino' this to this, or that to that individual. 
 ' As all these friends are alive, delicacy re- 
 
 * quires that I should be general and brief 
 
 * in all that relates to them, not from an 
 ' idea that any shame will accrue to them 
 
 * for wishing to hear and understand reli- 
 ' gion, but from deference to the repugnance 
 
 * which every one has to appearing before 
 
 * the public unnecessarily. The second di- 
 
 * vision will attempt to convey a view of the 
 
 * chief external evidences, but, above all, of 
 
 * the internal evidences of Christianity, drawn 
 
 * entirely from the Scriptures themselves, and 
 ' divested of all theological theories and 
 
 * technicalities, in the most simple and per- 
 
INTRODUCTION. XVll 
 
 * spicuous manner of which I am capable ; 
 
 * and if my execution of this part of the sub- 
 
 * ject could equal, which I know it will not, 
 
 * my design, I think that a scheme of religion 
 
 * so pure, perfect, and complete, accounting 
 
 * for the state of man, solving the difficulties 
 
 * of moral and physical evil, suiting the ac- 
 
 * tual condition and circumstances of man- 
 
 * kind and pointing out the only road to hap- 
 
 * piness here and liereafter, could be pre- 
 
 * sented, that the most exalted reason, if fairly 
 
 * exercised, would be compelled to recognise 
 
 * the impress of divinity in the Christian 
 
 * revelation. The third division will contain 
 
 * an account of my conversations with Lord 
 
 * Byron, written with the same precautions 
 
 * which I use in the first division, except that 
 
 * I mention his name on the ground that these 
 ' conversations do more credit to his lordship 
 
 * with respect to religious opinion, than can 
 
 * be inferred from many of his writings. The 
 ' last part of the work will contain an exami- 
 
 ' nation of the extent to which real Chris- / 
 
 * tian principles appear to pervade and influ- 
 
 * ence the different ranks of society ; of the 
 
 * causes which have hitherto retarded the 
 
 * spread of Christianity, and the means cal- 
 
 * culated to promote its progress in future, 
 
 c 
 
XVlll INTRODUCTION . 
 
 ' Of the delicacy and difficulty of my 
 ' undertaking I am aware ; yet, if written a 
 ' with spirit of tmth and integrity, it may, 
 ' though imperfect in its execution, be useful 
 
 * to many. I shall leave this question to 
 ' be decided by my friends. There will be 
 ' less difficulty in touching on Lord Byron's 
 ' views of religion than you imagine, because 
 ' I shall not form a creed for him, which I 
 
 * fear he had not taken time to do for him- 
 
 * self, but I shall simply relate facts which, 
 
 * when contrasted with many of his writings, 
 
 * render his character more amiable ; and I 
 ' shall consult both delicacy and justice in ex- 
 
 * eluding most of his opinions and anecdotes 
 
 * relating to living individuals both public 
 ' and private. 
 
 ' The chief difficulty which presents itself 
 
 * to me is, whether I am justified in availing 
 ' myself of these conversations with so cele- 
 
 * brated a man, in order to give additional 
 < interest to a work, the object of which I 
 
 * profess to be utility. If my doing so would 
 
 * injure his character or fame in the slightest 
 ' degree, there could not be a moment's hesi- 
 ' tation in deciding on the baseness of the 
 
 * measure. But as far as I can judge, a true 
 
 * statement of what occurred will place his 
 
INTRODUCTION. XIX 
 
 * lordship's character in a fairer light than 
 
 * he has himself done in many of his writ- 
 ' ings, or than can, perhaps, be done by a 
 
 * friendly biographer. The brightest parts of 
 
 * his life were those which he spent in Ce- 
 
 * phalonia and Missolunghi, and the fact of 
 
 * his wishing to hear Christianity explained 
 
 * by one, merely because he believed him 
 
 * sincere ; confessing that he derived no hap- 
 
 * piness from his unsettled notions on reli- 
 ' gion ; expressing a desire to be convinced ; 
 
 * and his carrying with him religious books, 
 
 * and promising to give the subject a more 
 ' -attentive study than he had ever done, will 
 
 * throw a certain lustre over the darker shade 
 
 * of his fame, and a mixture of hope and 
 ' sympathy over his character and memory, 
 ' in the minds of all Christians. It will, 
 
 * moreover, take him from the ranks of such 
 ' men as Hume, Gibbon, and Voltaire, in 
 
 * which too many will be disposed to place 
 -^ him, and deprive deists of the right of 
 
 * quoting him as a cool, deliberate rejector of 
 
 * Christianity. 
 
 ' I shall submit this difficulty to my friends 
 
 * in England, and be guided by their opinion; 
 ' and should they judge that the reasons for 
 ' using his lordship's name are fair, I shall 
 
 c 2 
 
XX INTRODUCTION. 
 
 ' then, if you wish it, submit to you, or any 
 
 * of his friends, every part of the work which 
 ' relates to him, and attend to every reason- 
 
 * able objection or suggestion — I except, 
 
 * however, any opinions I may give on his 
 ' character and writings, derived from sources 
 
 * open to all : though, even on these points, 
 
 * you may not find much to which to object ; 
 ' for I shall neither praise nor blame his lord- 
 
 * ship so much as some of his friends on the 
 ' one hand, or some of his enemies on the 
 ' other, might probably desire. My opinions 
 
 * shall be free and impartial, given with that 
 
 * moderation which truth requires, and with 
 ' that delicacy which is due to the memory of 
 
 * a man whose hospitality and kindness I 
 
 * have shared. 
 
 * I have two or three letters only in my 
 
 * possession from his lordship, which relate 
 
 * to a young Turkish girl whom he intended 
 
 * to place ultimately with his daughter, but 
 
 * whom, for a while, he wished to be with me. 
 
 * I intended to publish them as a proof of his 
 
 * romantic generosity and benevolence ; but 
 
 * if you have the least objection, they shall 
 
 * be suppressed. 
 
 * I am satisfied with the fairness of the 
 
 * motives which influence me ; but as I may 
 
INTRODUCTION. XXI 
 
 ' possibly deceive myself, I shall remain open 
 ' to conviction, and be obliged to any one 
 
 * who shall point out my error ; for I would 
 ' rather alter the work by omitting everything 
 
 * which relates to Lord Byron, or suppress it 
 ' altogether, than violate any principle of 
 
 * honest dealing, or of Christian duty. 
 
 ' The rather tedious explanation which I 
 ' have now given will, I hope, appear to you 
 
 * satisfactory, and I have only to add, that 
 
 * you will oblige me if you will have the 
 
 * goodness to give me your opinion on the 
 
 * subject as soon as you can, making, at the 
 
 * same time, such objections or suggestions 
 
 * as you consider necessary. 
 
 * I am. Sir, 
 
 * Your humble, 
 
 ' Obedient servant, 
 ' (Signed) J. Kennedy.' 
 
 John Cam Hobhouse, Esq. 
 
 It will be observed from this letter, that the 
 original plan of Dr. Kennedy's work com- 
 prised four divisions. Of these, the first and 
 third, comprehending his Conversations with 
 his friends and with Lord Byron, were found 
 
XXll INTRODUCTION. 
 
 at his death, in a state which, it is hoped, 
 justify their publication, although it is to be 
 lamented, that his premature decease did not 
 allow them to receive the last corrections 
 from his own hand, by which they would, 
 without doubt, have been rendered much 
 more perfect, and worthy of the public eye. 
 Of the two other divisions, a part of the 
 second, treating of the external evidences of 
 Christianity, was in forwardness, and some 
 scattered materials were found of the re- 
 mainder; but these, as being incomplete, 
 although containing much valuable matter, it 
 has been judged better entirely to omit. 
 The portion of the work, however, which 
 now appears, is, doubtless, that which would 
 have proved most generally interesting from 
 its connexion with a name so celebrated as 
 that of Lord Byron; and under this view, 
 forms a whole in itself; and it is now pre- 
 sented to the world, as found in the papers of 
 the author, no liberty having been taken with 
 it, but that of partially arranging the latter 
 division of the work, which was not left in so 
 finished a state as the former, and of making 
 some few omissions and verbal alterations. 
 
INTRODUCTION. XXlll 
 
 Some extracts from Dr. Kennedy's letters 
 to an intimate and valued friend now also 
 deceased, chiefly referring to his communica- 
 tion with Lord Byron and his intended pub- 
 lication, together with other extracts, will be 
 found in the Appendix. 
 
ERRATA. 
 
 Page Lixe 
 
 227 — ]0 iiisert seen. 
 
 244 — 9 for Koc^'ia-zri read KailffiTi. 
 
 256 — 20 for as read a. 
 
 272 — 18 /or sad read' said. 
 
 272 — 26 for gentelman read gentleman. 
 
 318 — 19 for certan read certain. 
 
 338— 12 /or excued rcarf excused. 
 
 TO THE BINDER. 
 
 The Plate of the Fac-simile to face page 420. 
 
CONVERSATIONS 
 
 ON 
 
 RELIGION. 
 
 Lord Byron arrived on the 6th of August^ 1823^ 
 at Argostoli, the principal town of the island of 
 Cephalonia. He came in the brig Hercules, 
 which he had freighted to convey himself, his 
 friends, and some stores for the use of the Greeks^ 
 in their struggle for liberty and independence. 
 Count Gamba_, an Italian nobleman^ Mr. Hamil- 
 ton Brown, and Mr. Trelawney, two English gen- 
 tlemen, and Dr. Bruno, a young Italian physician, 
 accompanied his lordship. Before proceeding to 
 the continent, his lordship determined to remain 
 a short time in one of the Ionian islands, in order 
 to procure correct information with regard to the 
 parties and factions, by which the continent was 
 distracted, so as to enable him to form those plans 
 which seemed most hkely to heal all divisions, 
 and promote the true interests of Greece. With 
 this view he selected the island of Cephalonia, 
 
 B 
 
2 CONVERSATIONS ON RELIGION 
 
 partly on account of its vicinity to the continent, 
 but chiefly, as it was understood, from having heard 
 that the governor was a man of an enhghtened 
 mind, and favourable to the general cause of 
 liberty and independence. 
 
 His lordship continued on board the ship in 
 the harbour for four weeks ; but having landed 
 his horses, he took an airing every evening on 
 horseback, attended by some of his companions. 
 He made an excursion to visit Ithaca, a neigh- 
 bouring island, separated from Cephalonia by a 
 strait about two miles in breadth. He first de- 
 spatched Mr. Hamilton Brown, and shortly after- 
 wards Mr. Trelawney, to the continent, to procure 
 accurate information with regard to the state of 
 affairs in Greece, as he could more safely rely on 
 them, than on the different Greek leaders, most 
 of whom wrote to him, each endeavouring to per- 
 suade his lordship to join his party. Finding 
 it necessary to wait longer than he at first ex- 
 pected, he paid off the vessel, landed his stores, 
 and took a residence for himself, Count Gamba, 
 and Dr. Bruno, at Metaxata, a pleasant and 
 healthy village about four miles and a half from 
 Argostoli. He continued here till the 27th of 
 December, when he embarked for Missolonghi. 
 
WITH LORD BYRON. 3 
 
 His arrival at Argostoli excited a great sensa- 
 tion amono;' the Greeks and the Enoljsh. The 
 former were eager to behold a weaUhy English 
 nobleman^ and a celebrated poel, (of whose fame 
 most of them had heard much, while many were 
 acquainted with part of his writings,) on his way 
 to join their countrymen, to add the whole weight 
 of his name, influence, talents and fortune to the 
 cause of freedom. The latter felt a still greater 
 curiosity to behold a countryman not less interest- 
 ing by his unrivalled talents, than by that mystery 
 and awe thrown over his character by his faults 
 and misfortunes; but, above all, by the daily 
 rumours of his misanthropy, profligacy, and infi- 
 delity, and by the warfare which he had so long- 
 carried on against many of the most distinguished 
 literary characters^ as well as against the govern- 
 ment and religion of his native country. He was 
 viewed by all as an object of wonder and astonish- 
 ment ; and as one whose talents, character, and 
 sentiments separated him, as it were, from the rest 
 of mankind. All were alike anxious to view his 
 person and watch his proceedings, and none but 
 a spectator of the scene could conceive the vague 
 and unrestrained wonder which he occasioned. 
 It was generally supposed, that his lordship would 
 
 B 2 
 
4 CONVERSATIONS ON RELIGION 
 
 shun his countrymen, as he had done in Italy ; 
 and he, — as was afterwards ascertained, — appre- 
 hended that they would, in like manner, shun him ; 
 not only because of the censures, reproaches, and 
 calumnies against him, with which, about this 
 time, most of the papers and periodical publica- 
 tions were filled, rendering him, as he often felt, 
 an object of detestation and abhorrence ; but also, 
 because of the delicacy which they might feel as 
 subjects of a neutral government, in showing any 
 attention to one who was going to take an active 
 part in what v^^as legally considered a rebellion. 
 
 Instructions having arrived from the superior 
 authorities, to receive his lordship w ith the respect 
 and courtesy due to his rank, Colonel D., who 
 commanded in the absence of the governor, went 
 on board, and w^as received with that affability 
 and politeness, which so much distinguished his 
 lordship. 
 
 The first invitation which his lordship accepted, 
 was to an evening party at the Honourable Co- 
 lonel D.'s. A friend of mine, S., who was pre- 
 sent, was delighted with the affability and refine- 
 ment of his lordship's manners; and with the 
 ease^ simplicity, and cheerfulness with which he 
 conversed on common topics ; so different from 
 
WITH LORD BYRON. 
 
 the idea which he had formed of his lordship's 
 character. 
 
 The officers of the garrison^ having- invited him 
 to dine, did everything they could to mark their 
 respect and admiration for his rank and talents. 
 On his health being drunk, he expressed his 
 great satisfaction at being in the society of his 
 countrymen^ and of seeing so many of them toge- 
 ther. He added, that he felt so much the honour 
 they had done him, that he was afraid he could 
 not express his sense of the obligation as he 
 ought, having been so long in the practice oi 
 speaking a foreign language, that he could not 
 convey his sentiments in adequate terms in his 
 native tongue. He was much pleased when he 
 had made his short speech, and repeatedly asked 
 Colonel D. if he had done well, and if he had 
 acquitted himself properly, as he was so little, he 
 said, in the practice of public speaking. 
 
 Hitherto I had seen his lordship only on 
 horseback^ as he took his evening ride with his 
 friends ; and while I often listened to the details 
 of his sayings and actions, which formed the 
 subject of general conversation^ and which^ for 
 the most part, were only interesting because they 
 w^ere said or done by Lord Byron, 1 had no anti- 
 
6 CONVERSATIONS ON RELIGION 
 
 cipation that circumstances were preparing the 
 way for affording me a near and an intimate in- 
 tercourse with him. 
 
 It happened about this time that four friends 
 spent an evening with me ; they were all from 
 Scotland, as 1 am myself, and all, except one, 
 belonged to the learned professions ; they were 
 men of liberal education, and respectable talents. 
 The conversation happening to turn on reli- 
 gion, I was surprised to hear the whole of 
 them express free and deistical sentiments ; 
 some of them, perhaps, from bravado, and 
 some from apparent conviction, I remarked, 
 ^^ that it was a curious circumstance to find in one 
 company, four men, natives of a country so much 
 praised for religion, who entertained such opi- 
 nions." One of them, in return, expressed his sur- 
 prise, that I, who appeared to be of a cool and 
 steady judgment, could believe in Christianity. 
 " If WE had you," he continued, '^ among us 
 for a short time, we would soon reconvert you to 
 our opinions." I said, '^ that I believed this was 
 impossible, as Christianity appeared to me to rest 
 on such a mass of evidence, as to be capable of 
 the most rigid logical demonstration, and that, 
 consequently, every cool and steady man who 
 
WITH LORD BYRON. / 
 
 examined it,, must believe it. And so far," added 
 I, '' from being reconverted to your opinion, I 
 might venture to say^ that if I had you all for any 
 length of time with me, I should be able, I trust, 
 to convert you to my own." After some further 
 conversation, they said they would like to hear me 
 explain my reasons for believing in Christianity. 
 1 said, " that I would at any time be ready to 
 gratify them, on condition that I should be 
 allowed to speak at least twelve hours, at different 
 intervals, without their interrupting me by pro- 
 posing any objections. The reason why I made 
 this stipulation was, because I believed them 
 to be so ignorant of the true nature of the 
 Christian doctrines, that this time would be requi- 
 site to convey to them an accurate idea of those 
 principles, and of the evidence on which they 
 were founded. This arrangement," I said, 
 ^* would be attended with this advantage, that 
 they would gain some information, whatever 
 might be the ultimate result of our meetings, and 
 many of those objections which appeared to them 
 altogether insurmountable, would, if they were 
 candid, vanish, when they knew the doctrines 
 which Christians really believe, and the reasons 
 for them ; which are very different from the idea 
 
8 CONVERSATIONS ON RELIGION 
 
 which unbelievers form for themselves." After 
 explaining, therefore^ what those doctrines were ; 
 when they would appear not to be so strange and 
 unreasonable as they had imagined them to be ; 
 I should be ready to refute any objection, and 
 solve any difficulty that they might think proper 
 to bring forward. 
 
 When I proposed this condition, I w^as w^ell 
 aware that no reasoning nor argument could con- 
 vince an unbeliever, unless the grace of God 
 accompanied the means used. But I regretted to 
 see four of my countrymen, young men of exten- 
 sive information and respectable character, who 
 had received a sound and religious education in 
 their youth, influenced so far by their intercourse 
 with the world, and their neglect of all religious 
 duties and studies, as to express such sentiments 
 of unbelief. I hoped that, at least, I should be 
 able to convey to them some important and in- 
 teresting information on these subjects, which 
 misfht be useful to them then, or at some future 
 period of their life, by exciting their attention 
 to the study of the Scriptures, convincing them 
 that many of the objections, which appeared to 
 them strong and unanswerable, were the conse- 
 quences of their own want of information. When 
 
WITH LORD BYRON. 9 
 
 I stated that I would refute every objection and 
 solve any difficulty which they might feel^ I did 
 not presume to be able to settle every difficulty 
 which might arise to a speculative mind with regard 
 to many points of theoretical theology ; but I 
 knew so well the strength of evidence by which 
 Christianity is environed, and, above all^ the ex- 
 tent of their knowledge^ — or rather, their igno- 
 rance of the subject, — that I was nowise appre- 
 hensive of the result. Indeed^ it is impossible 
 for a thinking and well-informed mind_, (if even a 
 small attention be bestowed on the subject,) to do 
 more than doubt of the truth of Christianity. 
 From long experience, I had found, that whether 
 the deist be a man of rank^ or of eminence in phi- 
 losophy or literature, or whatever station in society 
 he may hold, his violence in opposition to the 
 Christian religion, is in proportion to his igno- 
 rance of its nature. 
 
 It W'as these considerations and hopes, which 
 led me to propose the condition of being per- 
 mitted to speak, without being interrupted by 
 their object ions^ till time had been allowed me for 
 giving a full and correct explanation of the doc- 
 trines of Christianity. My four friends agreed to 
 the condition, and we appointed our first meeting 
 
10 CONVERSATIONS ON RELIGION 
 
 to be held at the house of M.^ at one o'clock the 
 following Sunday. 
 
 M., the gentleman at whose house we were to 
 meet, called in the interim on Lord Byron ; and, 
 among other things, mentioned to his lordship the 
 object of our intended meeting. His lordship 
 expressed a wish to be present, and said, that he 
 also would willingly be converted, if he could, as 
 he felt no happiness in his present unsettled no- 
 tions on religion. ^^ You know," added his lord- 
 ship, ** I am reckoned a black sheep ;" and, after a 
 pause, he continued, *^' yet not so black as the world 
 believes me, nor worse than others." He said, he 
 would not intrude himself, as he did not know 
 me ; but M. said, that he had no doubt that 
 I should readily consent that his lordship should 
 be present, and would, indeed, be very sensible 
 of the honour he did us. On the nature and 
 object of the meeting being further explained to 
 him, he said that he would convince me, that, if 
 he had not faith, he had at least patience, and 
 that he would listen the prescribed time with- 
 out interrupting me. On the next day M. com- 
 municated to me his lordship's wishes, and, though 
 I had never spoken to his lordship, and little 
 anticipated such a hearer, I readily consented to 
 
WITH LORD BYRON. 11 
 
 his being present, notwithstanding my fears that 
 a consideration of his reputation and rank would 
 embarrass me, more than was desirable^ in the 
 execution of a task, at all times, and under the 
 most favourable circumstances, arduous and diffi- 
 cult. The following day his lordship sent his 
 compliments^ with a message to M., that he was 
 sorry that he could not attend the meeting on 
 Sunday, as he intended that day to embark his 
 horses, and proceed to the Morea. Towards 
 evenings however, he again sent a message to M., 
 that he had changed his mind, and would be 
 present at the meeting. We afterwards learned 
 that his lordship had really intended to embark his 
 horses on the Sunday ; but on his mentioning his 
 design to the captain of the ship, — a stout, rough 
 Englishman, — who had the prejudices, if not the 
 spirit of religion, he told his lordship, " No, my 
 lord, you must not play these tricks with me; 
 there shall be no heathenish and outlandish doings 
 on board my ship on a Sunday." This refusal of 
 the captain paved the way, it is probable, to cir- 
 cumstances, which induced his lordship to change 
 his mind, and, with other causes, led him, instead 
 of hastening his departure, to remain four months 
 in Cephalonia. 
 
12 CONVERSATIONS ON RELIGION 
 
 The rumour of the meeting now spread through 
 the town, and it was reported that there was to be 
 a discussion between myself and the other gentle- 
 men on the truth of the Christian religion. This 
 produced some uneasiness in the minds of some 
 of my friends^ lest they should be branded as in- 
 fidels and enemies to religion. To counteract 
 this, it was given out that the object of the meet- 
 ing was simply to hear me explain some of my 
 peculiar notions on religion, — as if I had notions 
 different from those held by every sound Christian. 
 I could not help smiling at the gloss which was 
 thus ingeniously put on the matter, and was 
 pleased to find that, though my friends could, in 
 private, dispute, object to, and deride the religion 
 of Christ, and especially those who believed in it 
 and endeavoured to regulate their life by its prin- 
 ciples, yet they retained so much of the impres- 
 sions of their early education, and had such a 
 fear of the censure of the w^orld, as to feel it a 
 reproach to be called unbelievers. It is just to 
 say, that my friends, with one exception, were not 
 professed unbelievers. It is true they did not 
 believe in all the Scriptures, nor in all the doc- 
 trines (one rejecting this point, and another that) ; 
 and though, in general, they seemed to take 
 
WITH LORD BYRON. 1 
 
 / 
 
 a pleasure ia raising- objections against all the 
 peculiar doctrines of revelation, except the moral 
 precepts delivered by our Saviour^ yet those ob- 
 jections appeared to me to be made from the pride 
 and vanity of youth and ignorance ; and I am 
 persuaded that_, while making them, most, if not 
 all of them felt a secret compunction and con- 
 sciousness that they were doing wrong. One of 
 them afterwards told me, that he had no doubt 
 that^ when he grew older, he should have recourse 
 to the Scriptures, as the only source of comfort 
 and tranquillity to his mind in old age, and of 
 hope with regard to a future state ; and all of 
 them expressed their great dislike to be called 
 infidels, even in argument, because it appeared to / 
 them a term of reproach_, and because_, as Lord 
 Byron afterwards remarked, it was ^^ a cold and 
 chilling appellation." 
 
 On Sunday morning 1 sent down a few books to 
 M.'s house, in case it should be found necessary 
 to refer to them. These w^ere, the first volume 
 of '' Scott's Bible," " Erskine's Evidence," and 
 " Paley and Gregory's," '' Bogue's Essay,'* and 
 ^* Home's Critical Introduction to the Scriptures." 
 While sitting with M., a note was received from 
 an officer who begged to be allowed to be present. 
 
14 CONVERSATIONS ON RELIGION 
 
 This was declined^ as it was wished to keep the 
 meeting as quiet as possible^ and to admit only 
 the original members ; but the officer coming 
 himself, and stating that he had no doubt of the 
 truth of Christianity, and that he was not in- 
 fluenced by a mere desire of seeing Lord Byron, 
 but by a wish to obtain information, he was ad- 
 mitted ; and this the more readily, as one of the 
 gentlemen who was present when the discussion 
 was first suggested,, had left the island. 
 
 Count Delladecimo breakfasted that morning 
 on board with his lordship, and continuing to sit 
 and converse beyond the hour appointed for 
 meeting, his lordship said that he had an engage- 
 ment to meet some gentlemen to hear the truth of 
 Christianity explained and defended, and asked 
 the count to accompany him. When they came 
 on shore, the count took his leave, as he had other 
 engagements, and said to his lordship, *^ Well, I 
 hope your lordship will be converted." *' I hope 
 so too," he replied. 
 
 His lordship came attended by Count Gamba 
 and Mr. Brown ; and, at the same time, two 
 other gentlemen^ influenced by curiosity, arrived^ 
 who, from their rank and office, could not be de- 
 nied admittance. Thus, our meeting, which at 
 
WITH LORD BYRON. 15 
 
 first was intended to be held by five persons, was 
 now increased to ten. His lordship sat on the 
 sofa. Colonel N. in a chair beside him : the 
 others formed a circle round the table at a dis- 
 tance from them at which 1 sat, being opposite to 
 Lord B. 
 
 I began by apologizing for my boldness in un- 
 dertaking such a task, and hoped that they would 
 excuse me when they considered the circum- 
 stances which led to it. After explaining them^ 
 I said that I did not rely on my own abilities 
 and qualifications on the occasion^ but on the 
 nature of the subject^ which was supported by such 
 evidence^, that no one who understood it could be 
 apprehensive that its truth might be shaken or 
 disproved by any, whatever might be his talents. 
 I had certainly, I said, not expected such a distin- 
 guished and numerous meeting; and begged that 
 they would acquit me of presumption if I still 
 dared to explain and defend those truths, which I 
 had at first simply undertaken to do to a few 
 familiar friends. 
 
 I had some claim, I said, to be allowed to state 
 my opinions with confidence. I had received a 
 reUgious education, and had witnessed in my 
 earliest youth many examples of genuine piety. 
 
/ 
 
 16 CONVERSATIONS ON RELIGION 
 
 At colleg-e I had no opportunities of mixing with 
 pious people. My friends there^ without denying 
 the trutli of Christianity, neither regarded its doc- 
 trines nor its precepts ; and some of my com- 
 panions^ from affectation or conviction, professed 
 themselves freethinkers. Hume, Gibbon^ Vol- 
 taire, Rousseau^ and the other freethinking French 
 authors^, were held in high estimation among 
 many of my friends, as those who chiefly merited 
 the appellation of philosophers. My early im- 
 pressions were never, however, so far effaced as 
 to carry me the length of denying^ or even doubt- 
 ing the truth of the Scriptures ; but I lived 
 almost in tlie total neglect of religious duties and 
 studies, and frequently joined in the laugh and 
 sneer against those whose hves were strict^ as 
 men of hypocritical character^ or at least of a 
 weak and narrow understanding. When doing 
 these things^ I often, indeed^ felt a secret reproach 
 of conscience^, which was at times silenced by the 
 resolution I formed, that some time or other, when 
 it was more convenient, I would attend strictly to 
 the study and practice of Christianity. I was 
 often sensible of the inconsistency of my conduct 
 in always talking with respect of religion^ — nay, 
 and of defending it, though very ignorantly, in 
 
WITH LORD BYRON. 17 
 
 the company of deistS;, and yet joining in the 
 ridicule ag-ainst those who were more severe 
 in regulating' their lives and conversation by its 
 doctrines. Circumstances at last led me seriously 
 to reflect on the subject ; and after two years of 
 almost exclusive study and investigation of reli- 
 gious points^ I took upon me the name and pro- 
 fession of a Christian^ determined to participate 
 in the lot_, both in this world and in the next, of 
 the sincere and humble followers of the Lord 
 Jesus Christ. 
 
 My habits of study and reflection^ I said, had 
 led me to investigate the subject with a severe 
 scrutiny_, and I examined every book which fell 
 in my way that seemed likely to affbrd any eluci- 
 dation of the truth. I did not confine myself to 
 the books written by professed Christians^ but 
 was even more eager to read those which were 
 written by their enemies ; and from the time I 
 could read, to the present time, I had perused 
 every work against Christianity which fell in my 
 way^ and had read a greater number of infidel 
 productions than is usually done by most laymen. 
 From the wide and circuitous mode in which I 
 had investigated the subject^ I had become well 
 acquainted and familiar with the writings of 
 
18 CONVERSATIONS ON RELIGION 
 
 deists and infidels, knew the nature and value of 
 their objections, and had found that I was much 
 better acquainted with this class of writers than 
 many of their most ardent followers whom I had 
 known. It was this consideration that had induced 
 me, with such confidence, to enter upon the pre- 
 sent discussion, knowing, on the one hand, the 
 streng-th of Christianity, and, on the other, the 
 weakness of its assailants^ especially of those with 
 whom I had originally undertaken the discussion. 
 To show you, therefore, I said^ the grounds on 
 which I demand your attention to what I may say 
 on the nature and evidences of Christianity,! shall 
 mention the names of some of the authors whose 
 works I have read or consulted. When I had 
 mentioned all their names, Lord Byron asked me 
 if I had read Barrow's and Stillingfleet's works. I 
 said I had seen them, but that I had not read them. 
 The task, I said, that I had undertaken was 
 attended with some peculiar difficulties ; that I 
 should have to talk of a change in my own mind 
 and feeUngs, which I was conscious they had 
 never felt in theirs, and that I could only convince 
 them of this, not in the way of direct demon- 
 stration, but by testimony and analogy. The 
 way in which this discussion was to be conducted^ 
 
WITH LORD BYRON. 19 
 
 required on their part so much reading and re- 
 flection, and the knowledge of so many facts, of 
 which I beUeved most of them were ignorant, that 
 no other way of overcoming the difficulty pre- 
 sented itself, than by their giving their undivided 
 attention to what was said. I requested them, 
 for the first hour_, not to consider themselves as 
 disputants in the cause, or called upon to marshal 
 arguments and invent objections, while I was 
 speaking ; but to divest themselves, if possible, of 
 all prejudices and prepossessions, and to conceive 
 themselves as about to give an honest judgment 
 in a cause, the evidence in which would be clearly 
 laid before them. Or, if they would divest 
 themselves of all feelings of interest, their judg- 
 ment would be more impartial, could they con- 
 sider the question in an abstract point of view ; 
 as one, for instance, of mere science or philo- 
 sophy. After I had finished all my prehminary 
 observations, I would pledge myself to refute 
 every objection which could be made against the 
 Scriptures, by showing that those objections were 
 not founded on fact, but on assumptions, suppo- 
 sitions, and conjectures, or on mere propositions 
 without proof. I said that the truth of the Scrip- 
 tures was as susceptible of demonstration as any 
 
 c 2 
 
20 CONVERSATIONS ON RELIGION 
 
 proposition in " Euclid," thoug-h by a different 
 kind of evidence, and by a different process of 
 reasoning ; and that the truth or falsehood of the 
 Scriptures would produce the same unerring' con- 
 viction, provided we would^ or could, study the evi- 
 dence with the same coolness, and freedom from 
 prepossession^ with which a mathematical problem 
 can be stated, and its falsehood or truth demon- 
 strated. The force of evidence does not depend 
 upon the statement of the evidence itself ; for a 
 chain of evidences might be stated with the utmost 
 conceivable precision and accuracy : yet if the 
 hearer listen to it with inattention^ forgetting, 
 or not hearing, some of its most important points, 
 and yet set himself to give his opinion, it is ob- 
 vious, that his being right or wrong in his judg- 
 ment does not depend upon the pure exercise of 
 his reason. Besides this, if the hearer be in- 
 capable, from want of attention or capacity^ to 
 comprehend the nature and force of the evidence 
 presented before him ; if his conclusion be erro- 
 neous, as it must of necessity be, we have no 
 right to blame the faculty of reason, or accuse the 
 evidence of imperfection or obscurity. The power 
 of evidence, therefore, to produce conviction, de- 
 pends not merely on its own nature, but also on 
 
y 
 
 WITH LORD BYRON. 21 
 
 llie perfect attention and the perfect capacity of un- 
 derstanding it by the hearer ; and where these qua- 
 lities are combined, the conclusion is exempt from 
 error. It is difficulty if not impossible, to find men 
 who can thus divest themselves of all bias and 
 feeling in matters relating to the religion in which 
 their hopes and fears are necessarily concerned; yet 
 this proceeds not from any defect in the evidence, 
 but from the imperfection and prejudices of the 
 human mind. Some are so sensible of these dif- 
 ficulties, and of the apparent impossibility of ex- 
 amining the subject with perfect coolness and 
 impartiality, that they attempt to justify them- 
 selves for the total neglect of it, by throwing the 
 blame on the difficulty and obscurity of the sub- 
 ject, instead of confining it, as they should do^ to 
 themselves. The nature of religion, directed to 
 a being like man, born and educated in imper- 
 fection^ and prejudice, and error, may appear, at 
 first sight, not to have a foundation in the nature 
 of things so clear and demonstrable as that of the 
 mathematical sciences ; but an attentive consi- 
 deration of the subject will convince any one who \ 
 examines it rightly, that the evidence of the truth 
 of Christianity rests on a foundation as certain, 
 and produces a more permanent and internal con- 
 viction_, than that of any truth whatever, whether 
 
22 CONVERSATIONS ON RELIGION 
 
 moral, physical, or mathematical. In fact, this 
 should be the case, judging from the nature of 
 all things a priori ; for the Creator of the minds of 
 men, and of all material existence, can, as he is 
 omnipotent, and must, we should infer from his 
 attributes, give a revelation, — if he gave one at 
 all, — with that fulness of evidence which is per- 
 fect in its kind and degree, and capable of pro- 
 ducing, when properly examined and understood, 
 as perfect a conviction, as can be felt for any other 
 abstract truth which we may please to call mathe- 
 matical or scientific. To suppose that there is 
 any imperfection in the nature of the evidence 
 which he has given of the revelation of his will, is 
 to suppose the Deity either imperfect in his attri- 
 butes, or imperfect in the manifestations which he 
 gives of them to his creatures. 
 
 There are two ways, I said, in which the dis- 
 cussion may be conducted. The first, by com- 
 mencing with what is called the external evidence 
 for the truth of the Scriptures, and then examining 
 the internal ; the second, by exactly reversing 
 this order. The first method, which opens into a 
 wide, varied, and no doubt interesting field of 
 observation, and which requires or implies an ex- 
 tensive course of reading, is less adapted to our 
 present meeting than the latter ; and were I to 
 
WITH LORD BYRON. 23 
 
 attempt it^ their curiosity and patience would be 
 exhausted before we arrived at the most important 
 part of the inquiry^ namely^ the nature and ten- 
 dency of the truths revealed in the Scriptures ; 
 and our discussion, I feared_, might probably termi- 
 nate in an increased disinclination, on their part^ 
 to examine its doctrines. The best plan, there- 
 fore, it appeared to me, was first to endeavour to 
 convey to them a clear account of the nature of 
 the truths revealed in the Bible, — their consistency 
 with the attributes of the Deity, — and the state of 
 mankind in every age and under every variety of 
 circumstances ; their tendency, when clearly com- 
 prehended and embraced, and the peculiar evi- 
 dence of miracles and prophecy, by which they are 
 supported^ an evidence, which no other sort of 
 truth possesses^ and which it is in the power 
 of no one but God to furnish. After having 
 gone over those grounds, I should, I said^ give 
 them a summary view of all those topics which 
 the external evidence embraces^ with as much 
 fulness as they might wish or deem necessary. 
 This method would be attended with the additional 
 advantage, that if they obtained a clear and correct 
 idea of the doctrines which real and sound Chris- 
 tians believed and maintained, many of those ob- 
 jections which they would bring forward, were the 
 
24 CONVERSATIONS ON RELIGION 
 
 external evidence to be first investigated, would 
 be set aside, and the prejudices which arise from 
 ignorance be removed ; and they would be pre- 
 pared with more impartiality to decide upon the 
 combination of the whole evidence, both external 
 and internal. 
 
 I told them that I did not undertake to make 
 them real Christians : this was far beyond my 
 power, for they might give a firm and rational 
 assent to the truth of the Scriptures, might view 
 their doctrine as a whole, complete and perfect in 
 all its relations, — might perceive the irresistible 
 weight of their evidence, and the weakness of all 
 objections, — and might with ability explain and 
 defend them, and yet not be real Christians. To 
 make a man a real Christian, was in the power of 
 God alone, by the operation of his Holy Spirit. 
 But there was one thing w^hich I might undertake 
 to do, and that was, to display to them the varied 
 and extraordinary mass of evidence in support of 
 the divine origin of the Scriptures, and show that 
 no other books, facts, systems, principles, or truths, 
 of any description, possessed evidence so great 
 and of so peculiar a nature ; and that whoever 
 rejected it, must do so from ignorance, misappre- 
 hension, or j)rejudice, in violation of every rule of 
 sound and logical reasoning. 
 
WITH LORD BYRON. 25 
 
 The Christianity, I said, which in the present 
 discussion I undertake to defend, and to which 
 alone all my observations apply, is that which is 
 found in the Scriptures ; and I requested that this 
 might be attentively kept in mind. It was not 
 that view of it which is to be gathered from the 
 decrees of councils, the creeds and confessions of 
 churches, or the writings of divines. The doctrines 
 of the Bible became early corrupted by an admix- 
 ture of human opinions, speculations, and false 
 philosophy, and the lives of thousands who pro- 
 fessed it were often inconsistent with its precepts. 
 History presents us with decrees of councils on 
 points which have not been revealed, and which 
 consequently no human reason can comprehend or 
 determine ; with decrees of one council opposed to 
 those of another ; and, what is more to be deplored, 
 with decrees establishing dogmas contradictory to, 
 or in subversion of, some of the truths which the 
 Scriptures reveal. We acknowledge, that we 
 cannot trace either the spirit or the precepts of 
 the Bible, in the intrigues, dissensions, hatred, 
 animosity, and controversy among individuals; nor 
 in the struggles, wars, and persecutions among 
 bodies of nominal Christians ; nor in the pomp, 
 luxury, ceremonies, and dogmas which w^ere 
 
26 CONVERSATIONS ON RELIGION 
 
 gradually introduced, and almost universally pre- 
 vailed. The details which Mosheim's history 
 presents of the errors, follies^ or vices of indivi- 
 duals ; the extravagant and absurd notions and 
 opinions which were broached and maintained ; 
 the divisions, dissensions, controversies, and per- 
 secutions which so frequently distracted the Chris- 
 tian world, afford such a sad and mournful proof 
 of the imbecility of the human understanding, and 
 of the depravity of the heart, as is apt to excite a 
 prejudice, in the mindsofmany, against Christianity 
 itself, as a system of belief inconsistent, in its 
 effects, with the high pretensions of its origin. 
 Even in the present age, when knowledge is more 
 solid and extended, the external church still exhi- 
 bits the picture of its followers divided into innu- 
 merable sects and parties, with creeds and con- 
 fessions differing, though, for the most part, on 
 points of minor importance^ yet in a few instances 
 on those which are essential. Absurd, strange, 
 and singular opinions, are, from time to time, 
 hazarded by individuals, and defended or con- 
 troverted by others. Controversy still appears, 
 though divested of its former bitterness and acri- 
 mony. The pride of sect and party, and their 
 mutual jealousy, still pervades individuals, and 
 
WITH LORD BYRON. 27 
 
 large bodies of Christians ; and though there has 
 been a grand step gained in the progress of im- 
 provement, there is stilt a great deficiency in that 
 unanimity^ love^ and affection, which the Scrip- 
 tures inculcate among its followers, and to which 
 future and happier times will undoubtedly arrive. 
 Dark as the review of the progress of Chris- 
 tianity in the world may at fii'st sight appear, the 
 real Christian can, by patient observation and 
 proper discrimination, see much that is cheering 
 and consolatory. He knows^ as a first principle 
 of all reasoning, that man is an imperfect being — 
 a creature subject to prejudice and to passion. 
 He knows, that in every age there are thousands 
 named Christians^ who have neither understood 
 the nature of Christianity, nor felt its power ; and 
 who, under the mask of religion, have pursued 
 their own selfish and ambitious views. Many of 
 this description have occupied the most eminent 
 stations in the church, and been intrusted with 
 the management of its concerns. It can be ac- 
 knowledged also, that many who sincerely em- 
 braced the doctrines of the Bible, have mistaken, 
 in innumerable instances, its spirit and tendency, 
 and have been often actuated by their natural pre- 
 judices and tempers, while they imagined that they 
 
28 CONVERSATIONS ON RELIGION 
 
 were promoting the ends of truth. A history of 
 the church, therefore, for so many ages, and com- 
 prehending the description of so many milUons^ 
 can only exhibit those individuals, whose talents, 
 virtues, vices, or errors, have rendered them con- 
 spicuous ; — those opinions, measures, and events, 
 which have, more or less, influenced the state and 
 character of the church at large, either in its in- 
 ternal or external relations. But there is no 
 room in such a record for an account of the many 
 thousands of poor, humble, and sincere Christians, 
 who passed their lives in quiet and obscurity, in 
 whom, chiefly, the purest effects of Christianity 
 w^ere best exemplified. We find the truth of this 
 observation illustrated in the '* Church History" 
 of Milner, who has traced soundness of essential 
 principles, and consistency of practice, or, in 
 other words, the principles and fruits of genuine 
 Christianity, among individuals of almost every 
 sect, and denomination, in every age. When we 
 carry our researches still further, we can discern, 
 that in proportion as corruption, errors, and 
 schisms increased, was the Bible neglected and 
 forg-otten ; and we need not wonder at the dark- 
 ness and ignorance, the follies, crimes, and con- 
 troversies of the middle ages, when we learn 
 
WITH LORD BYRON. 29 
 
 that the Scriptures had ahnost disappeared from 
 among them ; and when the reading- of them^ 
 where they could be founds was prohibited by 
 authority^ and confined to one chiss of the com- 
 munity, and the right of private judgment and 
 interpretation condemned^ under the pains of im- 
 prisonment and death : had the belief, and the 
 lives, of nominal Christians^ been sound and pure 
 under such circumstances, we must have con- 
 cluded;, that any regard and attention to the Scrip- 
 tures was unnecessary. When the Reformation 
 took place^ the Scriptures were restored to their 
 proper rank and authority as the standard of all 
 moral and religious truth, and the test by which 
 opinions and actions were to be tried ; and since 
 that period, we find that, in proportion as their 
 circulation has extended, and their doctrines and 
 precepts have been understood and followed_, has the 
 happiness of mankind increased : thus affording, 
 as well on the dark as the pleasing side of the 
 picture, which the history of the past displays, a 
 striking and important proof of the divine origin 
 of the Scriptures. 
 
 The same principle will furnish us with the 
 means of satisfactorily accounting for the dif- 
 ferences which still subsist among eminent and 
 
30 CONVERSATIONS ON RELIGION 
 
 good men, on many points directly connected 
 with, or allied to, Christianity. In Christian 
 countries, all are educated with prepossessions for 
 the opinions and ceremonies, or want of cere- 
 monies, of the sect to which they belong, and 
 with a corresponding prejudice against the pe- 
 culiar opinions and ceremonies of others. Some 
 writers are influenced by a mixture of worldly 
 motives, in their attempts to display powers of 
 original observation ; talents for profound specu- 
 lation ; their stores of erudition ; their acuteness 
 and strength of reasoning, or the charms of elo- 
 quent composition ; and hence they are often led 
 to the discussion of subjects, over which revelation 
 has thrown a veil, and placed between us and 
 them an impassable barrier. Some, are even 
 destitute of the capacity requisite to elucidate the 
 difficult subjects which their rashness prompts 
 them to handle. Some, are formed by their pecu- 
 liar education, and habits of thinking and study, 
 to partial views of the Christian truth, and are, 
 consequently, apt to underrate one part, and 
 overvalue others. But whether these differences 
 regard errors in doctrine of more or less import- 
 ance, or relate to sound doctrine, elevated or 
 depressed, out of its due proportion with others,— • 
 
/ 
 
 WITH LORD BYRON. 31 
 
 whether they consist in unwarranted speculation^ 
 illogical inferences, in hostility and acrimony 
 against others, or unreasonable boasting of them- 
 selves and their sect, — we justly ascribe them to 
 a want of the full, and perfect understanding of 
 the Scriptures^ and of that spirit of caution, 
 humility, and mutual love, which they so beautifully, 
 and so frequently, inculcate. 
 
 However varied, therefore, the view^ may be 
 which we take of the past and present state of 
 Christianity in the world ; we fiud^ when we reflect 
 well and reason justly^ that the authority of the 
 Scriptures stands on its own grounds, unimpeached 
 and unimpaired ; and while we acknowledge the 
 errors^ and follies, and imperfections of Christians 
 themselves, we must, on all occasions, but more 
 particularly in fair and logical discussions with 
 Sceptics or Deists, make a distinction between 
 Christianity^ as it is found in the Scriptures, and 
 the errors, abuses, and imperfections of Christians 
 themselves, and impute blame to that quarter 
 alone where it is exclusively due. Here his 
 lordship remarked, that " he always had taken 
 care to make this distinction, as he knew enough 
 of Christianity to feel that it was both necessary 
 and just.'' 
 
32 CONVERSATIONS ON RELIGION 
 
 I said, Ins lordship acted right in doing- so, and 
 that it would have been fortunate if all, who have 
 doubted or denied the truth of Christianity, had 
 adopted the same course. But we find the con- 
 trary to be almost universally the case. We can 
 trace in the writings of all those who have ex- 
 pressed doubts of its Divine authority, or who 
 have altog-ether denied it, as well as among 
 those who privately acknowledge or profess such 
 opinions, the sources from which they have chiefly 
 drawn their notions of Christianity. They have 
 been formed rather from the writings of Christian 
 authors, and from the review of the progress 
 which Christianity has made, and the effects which 
 it has produced on society, than from a minute 
 and attentive examination and study of the Scrip- 
 tures. We may justly conclude this to have 
 been the case, from the scope and tendency of 
 the writings of unbelievers. I know no sceptical 
 writer, who, influenced by fair reasoning and can- 
 dour, has made a distinction between the Scrip- 
 tures themselves, and the abuses made of them 
 by Christians ; and who, dismissing the consi- 
 deration of Christianity as it is held, and appears 
 in the world, has set himself to a free, unbiassed, 
 full and complete investigation, and refutation of 
 
i 
 
 "^ 
 
 WITH LORD BYRON. 33 
 
 the truth or falsehood of the Scriptures. It is 
 true that their writings show that they have 
 looked into the Scriptures, from the quotations 
 they make from them ; but there is no evidence 
 to prove that they have even patiently and per- 
 severingly studied them, by carefully comparing 
 one portion with another, and endeavouring to 
 find out their true meaning and import. On the 
 contrary, all the infidel works, which I have seen, 
 are occupied in refuting, or ridiculing those par- 
 ^ ! tial or distorted views of Christian doctrines which 
 different sects, or individual authors, have main- 
 tained ; or some absurd and extravagant notions 
 which, in one age or other of the church, have 
 had their admirers and followers. They expa- 
 tiate upon the errors and absurdities, — the crimes, 
 vices, and follies, — the contradictory creeds, — the 
 jarring decrees of councils, — the incredible tenets 
 and monstrous opinions of individuals, — their 
 never-ending disputes and controversies, — the 
 tyranny, wealth, and luxury of ambitious priests, — 
 their hostility to the progress of science, and to the 
 happiness of society, — the bloody persecutions 
 and wars which they have been the means of 
 kindling,— the _, absurd^ cerera and prepos- 
 
 terous dog-mas of some churches, and the jealousy, 
 
 D 
 
34 CONVERSATIONS ON RELIGION 
 
 hatred, and animosity^ and the interminable war 
 of opinions which have existed in every age of the 
 church,, and still are observable in the innume- 
 rable sects and parties into which it is at present 
 divided. The writings of Hume, Gibbon, Vol- 
 taire, and all others of the same class, are entirely 
 occupied with these topics. That men of such 
 extraordinary talents and penetrating judgment, 
 should be so enslaved by prejudice, as not to dis- 
 cern, or if they did^ so lost to candour, as not to 
 acknowledge, that all they have said might, or 
 might not, be true as applied to Christianity 
 blended and displayed in the writings, and lives, of 
 Christians, while the Christianity of the Scriptures 
 remained untouched, justly excites our wonder. 
 But we are the less surprised that their followers, 
 and admirers, should commit the same mistake. 
 Where is the sceptic who has not already formed 
 in his mind some notion of the leading doctrines 
 of Christianity, derived from one or other of the 
 impure sources already mentioned? So that be- 
 fore we can engage him on clear and definite 
 grounds, we require to remove from his mind the 
 erroneous views which he has imbibed, and to in- 
 struct him in those sound maxims, drawn from the 
 Scriptures, in which all, or the majority of Chris- 
 tianS; agree. 
 
WITH LORD BYRON. 35 
 
 '^ What I have said will^ I hope, have made the 
 distinction clear between the Christianity of the 
 Bible^ and the Christianity of men ; and enable 
 you to be on your guard against the prejudices 
 arising from the error of blending them together 
 in an argument on the divine origin of the Scrip- 
 tures. You will also see the reason why I have 
 enlarged so much on the subject. My desire is 
 to limit the inquiry to its proper and legitimate 
 object. I do not attempt to prove that any par- 
 ticular creed, confession^ or books^ or form of 
 church discipline or government is divine. This 
 would be impossible ; as, although these are all 
 founded on the Scriptures, or at least said to be 
 so, yet, as they are expressed in uninspired lan- 
 guage on the one hand^ or mixed with human 
 devices and inventions on the other^ so they must 
 partake more or less of a mixture of error, or of 
 what cannot be clearly or unequivocally proved to 
 be the truth. 
 
 '^ Still further to clear the subject, and remove 
 all source of cavil and embarrassment^ I shall 
 assume no weight to my side of the question from 
 the superior morality of real Christians, or their 
 eminence^ talents^, and judgment. The import- 
 ance of this concession will be understood if you 
 
 D 2 
 
36 CONVERSATIONS ON RELIGION 
 
 consider that, after separating all hypocrites, no- 
 minal Christians, the ignorant and fanatic, there 
 is left an immense multitude in every age and 
 nation, thousands of whom have been eminent by 
 their rank or station, by their talents, and judg- 
 ment, and by the practice of every virtue, whose 
 testimony to the truth of Christianity has been no 
 less unanimous, than it has been unequivocal, and 
 decided. But if I lay this aside, partly as being 
 collateral, and partly because it is a topic which 
 at present you cannot properly appreciate, I have 
 to request that you, on your side, will dismiss all 
 prejudice against Christianity, arising from the 
 consideration that multitudes have rejected it; 
 among whom some have been eminently distin- 
 guished for their talents, and acquirements. Those 
 whom the Scriptures have never reached are 
 neutral, and belong to neither party ; and I shall 
 willingly allow the presumption in favour of Chris- 
 tianity, arising from the number, rank, and talents 
 of those who have believed it, to be counterba- 
 lanced, at least in argument, by the presump- 
 tion against it, arising from the number, rank, and 
 talents of those who have rejected it. In reality, 
 however, I must observe, that these presumptions 
 are not strictly equivalent — that in favour of 
 
WITH LORD BYRON. 37 
 
 Christianity preponderates : for, in the first place, 
 the number of those who have enribraced Chris- 
 tianity, is greater tlian that of those who have re- 
 jected it; secondly, their talents and judgment 
 have been at least equal ; thirdly, the testimony 
 of the one class is positive, while that of the other 
 is negative ; and fourthly, the one must be better 
 qualified to judge what Christianity is, by a longer 
 and more attentive study of it, unless you con- 
 clude that they who reject and despise a system of 
 precepts and doctrines are hkely to study them 
 more than those who believe and love them. 
 
 ^^ Dismissing, therefore, from our view what 
 Christianity is, as derived from the writings and 
 lives of Christians,, and the presumptions arising 
 from the number and character of those who em- 
 brace or reject it, as being topics in themselves 
 indirect and collateral, and as being liable to mis- 
 conception and cavil, from the impossibility of 
 separating real from nominal Christians^ and de- 
 termining how far the innumerable shades of 
 difference in their opinions accorded with the 
 Scriptures, and the weight which would hang like 
 a millstone on the neck of such an investigation^ 
 from the errors and vices both of real and nominal 
 Christians^ we find that our proper subject is. 
 
38 CONVERSATIONS ON RELIGION 
 
 whether the Scriptures contain the genuine reve- 
 lation of the will of God. This alone, divested of 
 all its extraneous or collateral considerations, is 
 susceptible of close reasoning and demonstration ; 
 and surely it will be admitted, that if we could 
 lay aside all prejudice and bias, and exercise our 
 reason with perfect impartiality and integrity, we 
 might arrive at a conclusion, strictly demonstra- 
 tive, that the Scriptures are, or are not^ of divine 
 origin. 
 
 ^' If Christianity be an imposture, it is the in- 
 terest of every one to have it banished from 
 the world ; for no permanent happiness can ac- 
 crue to individuals or society from upholding a 
 system of falsehood and error. If believers in 
 Christianity are deceived, they exhibit the singular 
 spectacle of a deception, which the more complete 
 it is, appears the more to promote their comfort 
 and happiness : and, if Christianity be false, it 
 exhibits the unprecedented phenomenon of a sys- 
 tem of opinions, which neither, power, fire, sword, 
 reasoning, wit, learning, nor ridicule have been 
 able to vanquish and destroy. It is not like some 
 other systems which have been engendered in 
 times of darkness, a«d nurtured by ignorance, 
 superstition, and the arm of power. It has fixed 
 
WITH LORD BYRON. 39 
 
 its roots among" the most enlig-htened and civilized 
 nations ; and even at the present moment^ when 
 sciences and the arts are carried to a higher pitch 
 than they have ever been, its doctrines are spread- 
 ing with more rapidity _, and certainty, than at any 
 period since its promulgation. In short, it meets 
 you, in some shape or other, at every corner. Its 
 effects are witnessed in all ranks and classes of 
 society ; it begins to invade the province of lite- 
 rature, the sciences, arts, and morals ; it compels 
 your attention ; and whether you be disposed to let 
 it alone or not^ its importunities are incessant ; — 
 it demands an examination ; — all must form an 
 £>pinion of it^ whether correct or incorrect. Its 
 origin is equally singular. Books are found in a 
 nation, which was hated and despised by others, 
 containing predictions of the coming of a mighty 
 Deliverer, A man from the lowest rank in that 
 nation proclaims himself the Son of God and the 
 mighty Deliverer^ which these books predicted ; 
 performs miracles in proof of his mission ; dies 
 and rises again to confirm its truth. His dis- 
 ciples, — also from the lowest rank in society, — 
 propagate his doctrines in the face of danger and 
 persecution, and seal their testimony with their 
 blood. The system spreads gradually on every 
 
40 CONVERSATIONS ON RELIGION 
 
 side; its exclusive and encroaching character 
 makes the whole pomp and splendour of pa- 
 ganism, established for ages in the most powerful 
 empires of the world, bend and sink before it ; it 
 becomes the professed belief of emperors, kings, 
 and nations ; it affords a distinctive appellation to 
 millions ; it has thousands of secret and open 
 foes ; it has thousands of pretended friends, who 
 care not for its doctrines nor follow its precepts ; 
 its pretensions are, in many quarters^ the subject 
 of angry discussion, yet notwithstanding these 
 difficulties, whether persecuted, neglected, or pro- 
 tected, it has spread its course over every civilized 
 empire, and is still making its way, with rapid 
 strides^ in every island^ country^ and nation, where 
 hitherto barbarism and ignorance had reigned." 
 
 I now said^ that to relieve their attention by 
 variety^ and myself from the fatigue of speaking, 
 — to which I was little accustomed, — I would 
 read to them a brief and distinct summary of the 
 fundamental doctrines of Christianity,, supported 
 by appropriate quotations from the Scriptures. 
 1 then took a manuscript, which was^ in a great 
 degree, an abridgment of part of the works of 
 John Newton, and chiefly of his letters to Mr. 
 Scott. The plain^ clear, and forcible manner in 
 
WITH LORD BYRON. 41 
 
 which this distinguished writer explains the first 
 truths of religion, would^ I hoped, have pleased 
 my hearers, and produced some favourable im- 
 pression. I had^ on a different occasion^, found 
 them productive of much utility to two persons of 
 excellent understanding- and of great candour; 
 but on the present occasion I was disappointed. 
 Whilst speaking, I was listened to with attention ; 
 but I had not proceeded far in reading, before I 
 observed signs of impatience in some of them^ 
 especially in N. and his lordship. I endeavoured 
 to obviate this, by saying that I should soon finish ; 
 but I had proceeded a short way further, when 
 I was interrupted by his lordship asking me^ ^* If 
 these sentiments accorded with mine ?" I said 
 *' they did, and with those of all sound Christians, 
 except in one or two minor things^ which I would 
 point out as I went along." He now said, *^ that 
 they did not wish to hear the opinions of others, 
 whose writings they themselves could read at any 
 time^ but my own." I replied, *' that my opinions 
 were not peculiar ; that, in the fundamental doc- 
 trines, all Christians agreed ; and that I had 
 selected from Newton an account of these essen- 
 tials, as I could not convey them in words more 
 distinct and precise ; but that I would, if they 
 
y 
 
 42 CONVERSATIONS ON RELIGION 
 
 wished it, g-ive an account of them in my own 
 lansfuaofe." I continued to read, however, a few 
 sentences more, in hope that, after this, they 
 would have patience to hear the whole abstract ; 
 but coming to the expression '' grace of God/' 
 his lordship asked me, '' What do you mean by 
 grace?" '^ The primary and fundamental mean- 
 ing of the word," I replied^ somewhat surprised 
 at his ignorance^ '^ is favour ; though it varies^ 
 according to the context, to express that disposi- 
 tion of God, which leads him to grant a favour^ 
 the action of doing so, or the favour itself, or its 
 effects on those who receive it." I now the more 
 readily closed the book, as I perceived that they 
 had no distinct conception of many of the words 
 which were used ; and listened to some desultory 
 observations made by N., M., and his lordship. 
 I then said, that for the present I would leave the 
 explanation of the Christian doctrines, as their 
 patience was exhausted, and as they seemed un- 
 able to understand some of the terms in which 
 these had been expressed. '' What we want," 
 said his lordship, *' is to be convinced that the 
 Bible is true ; because, if we can believe this, it 
 will follow, as a matter of course, that we must 
 believe all the doctrines it contains." I said. 
 
WITH LORD BYRON. 43 
 
 that his observations were partly just, though 1 
 doubted if any one of them could act on the prin- 
 ciple he mentioned ; for though the strongest evi- 
 dence were produced of the Scriptures being the 
 revealed will of God, they would still remain 
 unbelievers, unless they knew and comprehended 
 the doctrines which these Scriptures contained. 
 However^ I said, ^^ I am willing to take any 
 course you please, provided you point it out to 
 me, and allow me to adhere to it ;" — though I 
 still believed that the plan which I had chalked 
 out to myself, was the simplest and the best, and 
 calculated to be the most useful. Some conversa- 
 tion again ensued, the result of which was, that 
 they wished me to prove that the Scriptures were 
 the word of God. I said that this was my object ; 
 but that if my own plan, formed according to the 
 best of my judgment, was set aside, I should like 
 to know from them what they deemed the simplest 
 and clearest course to follow in pursuit of the end 
 we had in view : for otherwise I could not, on the 
 spot, form a plan which might meet their various 
 views and tastes ; for I might be enlarging on 
 some subjects which they deemed unnecessary, 
 and omitting others which they might consider of 
 the first importance. '^ I was ready," I said, '^ if 
 
44 CONVERSATIONS ON RELIGION 
 
 they wished it, to attempt to prove the subject 
 negatively, by refuting any objection, or attempt- 
 ing to remove any difficulty, which they should 
 propose; though, in my opinion, this would lead 
 to no useful result, as, in their present state of 
 knowledge, a discussion of individual points and 
 difficulties, unless conducted in a way which we 
 could not reasonably expect, would probably ter- 
 minate in a scene of mere strife and confusion.'* 
 
 After some further conversation, no other plan 
 was proposed by them, and I was informed 'that 
 they wished to be convinced upon the subject, 
 and, keeping this in view, I might go on my own 
 way, and attempt to accomplish the object as 
 speedily as possible. This was what might be 
 expected from them. They were, in a great 
 degree, ignorant, as I was aware, of the nature 
 and the extensive range of the external evidence, 
 and they were still more ignorant of the true 
 nature of the doctrines, except the few vague and 
 general notions, which all born in Christian coun- 
 tries possess. They had violated their engage- 
 ment to hear me for twelve hours, for which I had 
 stipulated, entirely with the view of giving them, 
 as far as the time permitted, useful and necessary 
 instruction ; and yet, under these circumstances, 
 
WITH LORD BYRON. 45 
 
 they desired^ and seemed to expect^ that I should 
 convince^, or attempt to convince, them in a short 
 period. Desirous, however, to be as useful to 
 them as possible, though foreseeing, as I had done 
 from the beginning, that no other good was likely 
 to be effected, than that of giving them some in- 
 struction, I said, that as our present sitting would 
 soon terminate, I should beg of them to allow me 
 to read a summary of the reasons for believing in 
 Christianity, which Scott had inserted in the Pre- 
 face to his '^ Commentary on the Bible." I said^ 
 that as we must soon separate for the present, it 
 would be useless for me to renew a discourse on the 
 subject; and as Scott had, in brief terms, included 
 the principal topics, both of the internal and exter- 
 nal evidence, as reasons for believing, I would 
 read them, as it would not take up much time, 
 and as they would thus have a general idea of the 
 ground over which I would attempt to go, mx)d 
 voce, at our subsequent meetings. They assented 
 to this, and I began to read; but I had not 
 finished one paragraph, which alluded to Moses^ 
 and the miracles he performed, when his lordship 
 asked me if I believed in miracles, and if I thought 
 them capable of proof by human testimony? I 
 immediately shut the book, conceiving that it was 
 
 / 
 
46 CONVERSATIONS ON RELIGION 
 
 unnecessary to go on, — that his lordship's patience 
 was evidently at an end, — and that he wished to 
 be a speaker, and no longer a hearer. I an- 
 swered in the affirmative ; and said, ''^ for the 
 present we must finish the subject, that we might 
 enter into some general conversation." A con- 
 versation for more than an hour now followed, 
 chiefly confined to his lordship and myself, though 
 N. and M. occasionally made a remark. 
 
 His lordship said, that when he was young, his 
 mother brought him up strictly ; that he had 
 access to a great many theological works, and 
 remembered that, among others, he was parti- 
 
 / cularly pleased with Barrow's writings, and that 
 he also went regularly to church. He said that 
 he was not an infidel who denied the Scriptures^ 
 and wished to remain in unbelief, — on the con- 
 trary, he was very desirous to believe, as he ex- 
 perienced no happiness in having his religious 
 
 ^' opinions so unsteady and unfixed. '"^ But he could 
 not," he added, '^ understand the Scriptures." He 
 said, '^ that those people who conscientiously be- 
 lieve, he should always respect, and was always 
 disposed to trust in them more than in others; 
 but he had met with so many, whose conduct 
 differed from the principles which they professed, 
 
WITH LORD BYRON. 47 
 
 and who seemed to profess these principles, either 
 because they were paid to do it, or from some other 
 motive, which an intimate acquaintance with their 
 character would enable one to detect ; that he had 
 seen few, if any, whom he could rely upon as truly 
 and conscientiously believing the Scriptures." I 
 said, ''it was to be regretted that there were 
 so many who professed their conviction of the 
 truth of Christianity, whose conduct afforded rea- 
 son to suspect the reality of their belief; but that 
 we must not judge too harshly, since we do not 
 know how sincerely these people have repented^ 
 and how much they have struggled to preserve 
 themselves from those errors and infirmities, 
 which cause at once a scandal to their profession 
 and expose them to reprehension. As an excep- 
 tion proves the rule, so the existence of hypo- 
 crites, — even were the people, his lordship had 
 met with, such,— proved the existence of sincere 
 believers : it would be unjust to entertain a general 
 suspicion against all Christians, because one has 
 been so unfortunate as to meet only with those 
 whose sincerity might fairly be distrusted." 
 
 '' What do you think," said his lordship, '' of 
 Sir William Hamilton's work?" I replied, ''that 
 I thought very little of it, He had plunged into 
 
/ 
 
 48 CONVERSATIONS ON RELIGION 
 
 all the obscurities of ancient mythology, and from 
 what was uncertain in itself, had drawn what he 
 deemed certain conclusions^ although their absur- 
 dity and extravagance were obvious to every man 
 of sound judgment, whatever might be his creed." 
 *' Well/' said his lordship, '' Bellamy is going to 
 give us a new translation of the Bible, which is 
 to clear up many of our difficulties." — ** The pub- 
 lic," I replied, '' has already decided upon the 
 presumption and incapacity of Bellamy for the 
 task which he has undertaken^ judging from the 
 specimens which he has already laid before it." 
 
 ^^ Do you understand," said his lordship, *^ the 
 Scriptures in their original languages?" I re- 
 plied, ^^ that I understood the original language 
 of the New, but not that of the Old Testament ; 
 that I had commenced the study of the language 
 of the Old Testament, and should have finished it 
 long ago, if I had any reason to doubt the ac- 
 curacy of our various translations." — "^ The apos- 
 tles/' said his lordship, " are accused of not 
 having written in good Greek." — '^ This is an 
 objection," I answered, '^ which has been made 
 from ignorance or malice, or from a want of due 
 consideration of the subject. They do not write, 
 it is true^ in the style of Demosthenes or Thu- 
 
WITH LORD BYRON. 49 
 
 cydides, any more than the majority of our authors 
 write in the style of Robertson^ Gibbon, or John- 
 son. If we admit them to have written by in- 
 spiration, it would be absurd to expect that God 
 would have chosen the artificial forms and turns 
 of expression, which to our taste might appear 
 elegant and fine, in conveying a revelation of his 
 will, which was intended for all mankind, of whom 
 the poor, and the simple, and the illiterate, con- 
 stitute the majority. We have, in other parts of 
 the Scriptures, innumerable examples of the grand 
 and sublime in writing, which uninspired writers 
 have never equalled ; but even there, the gran- 
 deur and sublimity consist entirely in the sen- 
 timents and thoughts, while the language in which 
 they are expressed is invariably plain and simple. 
 Fine writing among uninspired authors consists 
 chiefly in the turns of expression. Now, the 
 whole of the New Testament consists of narration 
 of facts ; of an enunciation of precepts ; of close 
 reasoning from, or illustration of the first, and of 
 admonitions or exhortations to the last, — language 
 which was plain, perspicuous, and precise ; nei- 
 ther too elevated nor vulgar, such as the most 
 learned and the most fastidious could not despise, 
 and the poorest could easily comprehend, was 
 
/ 
 
 so CONVERSATIONS ON RELIGION 
 
 best suited to the subject, and, consequently, was 
 that which was adopted. The style of the Sep- 
 tuagint, and that of the New Testament^ are 
 precisely alike in purity and correctness ; and the 
 few Latinisms introduced in that of the latter, 
 were names of things which were not known to 
 the ancient Greeks. It would have been strange 
 had the Apostles used a description of these 
 things, instead of using the names by which they 
 were known and understood, merely because an- 
 cient writers knew neither the names nor the 
 things which they signified." 
 
 His lordship had taken up Scott during the time 
 that some general conversation took place, and 
 glanced over some of the pages. He now said, 
 " Your favourite Scott does not say that it was 
 the devil who tempted Eve, nor does the Bible 
 say a word about the Devil. It is only said that 
 the serpent spoke, and that it was the subtlest of 
 all the beasts of the field." '' There is, how- 
 ever," I repUed, '^ no great difficulty or doubt on 
 the subject. As beasts have not the faculty of 
 speech, the just inference is, that the beast was 
 only an instrument made use of by some invisible 
 and superior Being. The Scriptures accordingly 
 tell us, that the Devil is the father of lies, the lie 
 
WITH LORD BYRON. 51 
 
 made by the serpent to Eve being the first we 
 have on record ; they call him also a murderer 
 from the beg-inning-^ as he was the cause of the 
 sentence of death which was pronounced against 
 Adam and all his posterity ; and still further^ to 
 remove all doubt, and to identify him as the 
 agent who used the serpent as an instrument^ he 
 is called the serpent — the Devil." 
 
 The conversation turned on the many learned 
 and fine writers who rejected Christianity, as a 
 proof, that men of the first capacities and endow- 
 ments, and well qualified to judge, had found the 
 evidence for it unsatisfactory. I said, ^^ that this 
 was a common objection, and, to a superficial 
 observer, appeared a very strong one, but that it 
 would vanish on a close examination. No man 
 can be eminent in all things, and equally ac- 
 quainted with all thingS;, nor can he bestow the 
 same attention on all subjects. The astronomer, 
 poet, historian^ or man of science, can become 
 distinguished only in proportion to the exclusive 
 attention which has been bestowed on the re- 
 spective objects of his study and research ; nor 
 can any genius, however exalted, supersede by 
 intuition the long and continued application which 
 is necessary, before any one can arrive at emi- 
 
 £ 2 
 
52 CONVERSATIONS ON RELIGION 
 
 nence in the arts and sciences. For my part, I 
 concluded that^ in proportion as a man was emi- 
 nently master of one science^, he was the less 
 acquainted with others; though our prejudices 
 led us to infer, that the same genius and sagacity 
 which enabled him to rise to eminence in one 
 branch of knowledge, entitled him to be deemed 
 an authority in others; a conclusion which, it is 
 obvious, would be true, only if these qualities had 
 been as long exercised on all subjects as on that 
 which had raised its possessor to distinction. 
 We find that the writers of the highest talents who 
 have rejected Christianity, as is apparent from 
 their works, were deficient on many points, either 
 of knowledge or judgment, connected with their 
 favourite subjects ; and from the nature of their 
 objections against the Scriptures, we can discern 
 that they were not intimately acquainted with the 
 truths contained in them ; and hence we conclude 
 that these had never been, with them, the subject of 
 much study or meditation. I should like much," 
 I said, ^^ to know, for instance, how many years 
 Hume or Voltaire devoted to the study of the Bible ; 
 how many books connected with the subject of it 
 they read ; how many hours of meditation and 
 reflection were spentby them ; and how many 
 
WITH LORD BYRON. 53 
 
 anxious prayers they addressed to the Creator of 
 all^ to direct their judgment^ and enable them to 
 find out the truth. Till we ascertain these facts^ 
 no one is entitled to say, how far these men were 
 qualified to judge with regard to the Scriptures, 
 or to hold up their opinions as of any weight 
 or authority. But^ however ignorant we may be 
 of the length of time, and the care which these 
 eminent men have devoted to the study of Chris- 
 tianity _, we can judge precisely of the value of 
 their authority on such subjects^ when we find 
 that the chief objects of their reasoning, their sar- 
 casm and their wit, are the errors in opinion, or 
 inconsistency in practice, of those who are called 
 Christian ; and that they never meet one doctrine 
 of the Scriptures fairly, so as to prove its falsehood 
 by fact or by legitimate reasoning, but give a 
 view of it in the highest degree distorted, so as to 
 enable them to pour out their whole force of bitter 
 sarcasm and irony in their pretended refutation of 
 it. I do not mean to deny that, for the most 
 part, when they have directed themselves to a 
 refutation of the errors and vices of real or nomi- 
 nal Christians, that their reasoning is just, their 
 conclusions irresistible, and their irony and sar- 
 casm, in a measure, excusable. But we must 
 
54 CONVERSATIONS ON RELIGION 
 
 never allow ourselves to fall into the mistake 
 which they have unfortunately made^ that, in re- 
 futing these errors, they have, in the least degree, 
 shaken the truth or authority of the Scriptures 
 themselves, which contain as severe and bitter 
 denunciation against the errors which Christians 
 commit in life and opinion, as are to be found in 
 the writings of the most distinguished imbelievers. 
 Their authority, therefore, ought to be entirely 
 set aside ; and if authority is at all to be attended 
 to, in a case where every man is qualified, and 
 ought to judge for himself, we can oppose to them 
 the authority of such men as Milton, Newton, and 
 Pascal, whose genius and fame can suffer nothing 
 in a competition with those of Hume, Voltaire, 
 ^ and Gibbon. 
 - His lordship asked me, what I thought of the 
 theory of Warburton, that the Jews had no dis- 
 I tinct idea of a future state, and that a state of 
 ! future rewards and punishments was not, in the 
 slightest degree, alluded to in any of the books of 
 Moses ? I said, ^'^ that I had often seen, but had 
 never read, his Divine Legation of Moses, although 
 I was well acquainted with his theory, from having 
 seen it so often stated and alluded to in other 
 works. It is not necessary," I said, *' to read his 
 
WITH LORD BYRON. 55 
 
 book to form a clear and decided opinion upon its 
 subject^ as we have the Bible and the whole his- 
 tory of man to guide us. No nation has ever 
 been found without having" some idea of a future 
 state, and it would be strange to conclude, that the 
 Jews were a solitary exception. Many passages 
 of the Pentateuch distinctly imply it, and many 
 events of the Jewish history, as well as the ob- 
 vious import and meaning of the whole of their 
 ceremonial law, must have rendered the idea 
 familiar to those who were capable of reflection 
 and observation. Had Warburton read his Bible 
 with more simplicity and attention, and not al- 
 lowed himself to be misled by the ambition of 
 displaying his vast stores of erudition, he would 
 have enjoyed a more solid and honourable, though 
 perhaps less brilliant fame, than that which time 
 has awarded to him." 
 
 He said one of the greatest difficulties which 
 he had met with, and which he could not over- 
 come, was the existence of so much pure and un- 
 mixed evil in the world, as he had witnessed ; and 
 which he could not reconcile to the idea of a bene- 
 volent Creator. He added, that wherever he had 
 been, he had found vice and misery predominant, 
 and that real happiness and virtue were rarely, if 
 
56 CONVERSATIONS ON RELIGION 
 
 ever^ to be seen. He had made it, he said, his busi- 
 ness to converse with_, and inquire into, the history 
 of many wretched and deformed creatures with 
 whom he had met, and he generally found their 
 history a record of unvarying misery from their 
 very birth. *' How had these offended their 
 Creator, to be thus subjected to misery? and why 
 do they live and die in this wretched state, most of 
 them without the Gospel being preached to them, 
 and apart from the happiness which it is said to 
 produce ? And of what use are they in this world ? 
 Many are constantly suffering under bodily evils 
 and pains ; many are suffering from the constant 
 pressure of poverty ; many are doomed to incessant 
 toil and labour, immersed in ignorance and super- 
 stition, and neither having time nor capacity to 
 read the Bible, even if it were presented to them." 
 I said, " that the origin of evil would lead us into 
 too wide a field for the present. I granted the 
 extensive existence of evil in the universe, to 
 remedy which the Gospel was proclaimed. I did 
 not believe, however, that the marks of the bene- 
 volence of the Deity were so scantily dispensed, 
 either in the moral or physical world, as his lord- 
 ship seemed to imagine ; on the contrary, that 
 they were conspicuous and innumerable^ though 
 
WITH LORD BYRON. 57 
 
 mankind blindly shut their eyes to the perception 
 of them. Moral evil was precisely in proportion 
 to the vice and error which prevailed, and to the 
 want of virtue and piety. I doubted if those 
 miserable creatures^ whom his lordship had met 
 with, were so exclusively wretched as they repre- 
 sented themselves. They would naturally mag- 
 nify their evil state, in order to obtain his lord- 
 ship's sympathy or assistance ; and did we see 
 (without being ourselves observed) the whole 
 course of their lives, we should find as much con- 
 tentment and comfort^ perhaps, as among those 
 whose condition appeared to stand in no need of 
 our sympathy. Physical evils are far inferior to 
 those which affect the mind. Privations that are 
 hopeless of remedy are invariably submitted to 
 with patience^ and are often neither felt nor consi- 
 dered evils at all ; and this is true, whether we 
 refer to deformity, helplessness, or extreme po- 
 verty. But whatever may be the extent of these 
 evils, it is doubtful whether they are not surpassed 
 by the pangs of disappointed ambition, the stings 
 of conscience, the bitings of envy, the failure of 
 long-cherished hopes and schemes, the anxiety 
 and care which the pursuit of wealth and distinc- 
 tion, and the effects of luxury and idleness, with 
 
58 CONVERSATIONS ON RELIGION 
 
 their resulting vices, which may be witnessed 
 among the higher classes of society. Besides, 
 we find that misery and privation, in this life, lead 
 the mind to the hopes and promises of a future 
 happiness; and the poorest in Christian countries 
 must have heard and understood some of the 
 \. leading doctrines of the Scriptures ; and their 
 ■^^ situation affords them no temptation to hesitate, 
 Ni with that spirit of scepticism which their supe- 
 ^ riors so often exhibit. Their labour is seldom 
 \ so incessant but that they have time for instruc- 
 tion by preaching ; and if they cannot read, it 
 V is the duty of those who can, to read the Scrip- 
 ^ tures to them. The end of living, or the prepa- 
 ration for eternal happiness, is as well accom- 
 \ plished among the miserable and poor, as among 
 ^^ the rich ; and if we believe the Scriptures^ with 
 y much more facility. We may suppose that the 
 ^ / noblest virtues are cultivated in adversity and 
 want ; and the most exquisite sources of happiness 
 arise from the exercise of sympathy and benevo- 
 lence. Each class in life has its pecuhar virtues 
 to exemplify. Physical evil is neither so abund- 
 dant^ nor so severe, and intolerable, as moral; 
 and, for the latter^ the Gospel holds out a remedy. 
 Wherever there is a defect of happiness, — at least 
 
/ 
 
 WITH LORD BYRON. 59 
 
 of such happiness as this state of things is in- 
 tended to convey^ — there is a defect of duty and 
 benevolence, not on the part of the Creator^ but 
 on that of man." ^^ But how do these obser- 
 vations apply," said his lordship, '' to the physical 
 and moral evil which we find among* savages, 
 where the Gospel has never been carried, and 
 where there are no rich, to supply the means of 
 instruction, or remedy, by their benevolence, the 
 evils of poverty and want ? Why are they de- 
 prived of this ? and should not a perfectly be 
 nevolent Creator have sent the Gospel to them 
 also ?" '' God has done so," I answered ; ^^ and 
 the fault lies with man alone. Those who have 
 received the Bible, have not prized it as they 
 ought. They have not felt its power, nor obeyed 
 its precepts. If that love to our neighbour, which 
 the Scriptures inculcate, had animated those whom 
 the Bible has reached, they would have carried 
 the Bible ages ago to every corner of the globe. 
 Man is capable of doing much, when his pursuit 
 is excited by what he deems an important object. 
 The dangers of the sea have been encountered 
 for the love of money, or science, or power ; and 
 for the same motives every country has been tra- 
 versed and explored ; but no enterprise or ex- 
 
60 CONVERSATIONS ON RELIGION 
 
 ertions to such an extent have been made to 
 carry to the heathen the knowledge of the Scrip- 
 tures. This defect, therefore, arises from the 
 want of a true understanding and belief of the 
 Scriptures, and from a positive neglect of its pre- 
 cepts." 
 
 ^^ What will become of the heathen at Ihe last 
 day?" asked his lordship. I said, '^ I might 
 reply to him as Mr. Boyle did, when a person 
 made a similar inquiry, ' You can be saved with- 
 out knowing that.' I cannot give an opinion on 
 a point on which I have no data^ as the Scrip- 
 tures seem to have been silent upon it. We 
 know simply from them, that the heathen have 
 a conscience which is capable of excusing or con- 
 demninof them ; that it acts as a law to them in 
 place of a written law; that to whom much is given, 
 from him much will be required ; that if they are 
 punished, their doom will be less severe than that 
 of those who, having the Scriptures for their 
 guide, neglect or deny them. The heathen are 
 also described as perishing from the lack of know- 
 ledge. 1 can see that it is our duty to furnish 
 them with the means of knowledge, but I cannot 
 form any opinion with regard to their salvation. 
 We know that God is just, and also a God of 
 
WITH LORD BYRON. 61 
 
 love and mercy ; and we may rest perfectly satis- 
 fied, that whatever he may do^ will be right. I 
 do not value the opinions, or rather conjectures, 
 which have been formed on this subject, because 
 there cannot be the least degree of certainty in 
 any of them. Some think that the heathen will 
 not be saved, since there is no other name under 
 heaven by which man can be saved except that of 
 Jesus Christ ; and this name has never reached 
 them. Barclay^ in his ^ Apology for the Qua- 
 kers/ believes that as the light of the sun is dif- 
 fused a while after it is set^ — so the influence of 
 Christ's name may extend where it has never 
 been heard ; that God, who can work by means 
 we know not of, and even without means, can 
 produce in the heart of such of the heathen as 
 may be saved, that change which the Scriptures 
 teach as necessary ; and hereafter they will then 
 discover that they have been saved by the mercy 
 of God, for the sake of Christ who died for all. 
 This opinion is at least charitable and humane; 
 but it is impossible for a fair reasoner to say more 
 than, tha.t he knows nothing of the subject." 
 
 ^' Is there not," said his lordship, '^ some part 
 of the New Testament where it appears that the 
 disciples were struck with the state of physical 
 
62 CONVERSATIONS ON RELIGION 
 
 evil, and made inquiries into its cause V ^' There 
 are two passages," I said^ '' to which 1 suppose 
 your lordship alludes. The disciples asked 
 Christ, when they saw a man who had been born 
 blind, whether this was owing to his own or his 
 parents' sin ? On another occasion his followers 
 appear to have been asking some similar questions, 
 in the cases of the men of Galilee, whom Pilate 
 had killed, and in that of the men killed by the 
 falling of the Tower of Siloam. He declares 
 that, in the two latter cases, those who were 
 killed were not greater sinners than others ; and 
 with respect to the blind man, that it was neither 
 on account of his parents' nor his own sin, that he 
 was thus afflicted, but that the works of God might 
 be made manifest in him. Hence it appears, 
 that moral and physical evil in individuals are not 
 always a judgment or punishment, but are in- 
 tended to answer certain ends in the government 
 of the world, and often, directly or indirectly, are 
 productive of benefit both to the parties them- 
 selves and to others." 
 
 " Is there not," said his lordship, ^"^ a prophecy 
 in the New Testament, which, it is alleged, has 
 not been fulfilled, although it was declared that it 
 should happen before the end of the then genera- 
 
WITH LORD BYRON. 03 
 
 tion ? Tt was declared that the end of the world 
 would come before the generation then existing- 
 should pass away ; and it is certain that many of 
 the Jews took it in this sense, as they expected 
 the speedy approach of the last day." " The 
 prediction/' 1 said, " related to the destruction of 
 Jerusalem, which certainly took place within the 
 time assigned ; and though some of the expres- 
 sions descriptive of the signs of that remarkable 
 event, are of such a nature as to appear to apply 
 to Christ's coming to judge the world at the end 
 of time, yet the same interpretation, which is put 
 on the prophetical language in the Old Testa- 
 ment, if used here, will limit the signification to 
 the time of Christ's coming with power and glory 
 to destroy Jerusalem. Besides, we find generally, 
 in the prophecies of the Old Testament, that a 
 literal as well as a spiritual fulfilment is included in 
 one prediction ; and we may readily admit on this 
 principle, that some of those strong expressions 
 in Christ's prediction, literally understood, apply to 
 his coming at the last day. Having taken occasion 
 from his stating the signs of his coming to destroy 
 Jerusalem, to mention the signs of his coming at 
 the last day, although the expression, ^ that these 
 things shall be fulfilled before this generation,' is 
 
04 CONVERSATIONS ON RELIGION 
 
 intended exclusively to apply to the former event, 
 it appears that the Thessalonians mistook an 
 expression of Paul's in his first epistle to them, 
 and inferred, that the end of the world was imme- 
 diately at hand; but this error of theirs was 
 corrected by the Apostle in his second epistle. 
 In the days of the Fathers of the Church there 
 were many that believed the Millennium to be then 
 approaching. These, and similar mistakes, may be 
 made by a slight and partial consideration of par- 
 ticular passages or expressions in the Scripture ; 
 but a close attention to, and due comparison of 
 the whole, will enable one clearly to discern the 
 truth. It cannot for a moment be supposed, that 
 any mistake could be made by Christ and his 
 Apostles." 
 
 His lordship asked me if I thought that there 
 had been fewer wars and persecutions, and less 
 slaughter, misery, and wretchedness in the world 
 since the introduction of Christianity than before. 
 I said, ^4hat I did not wish at present to enter 
 into so wide a field of discussion, though I myself 
 had no doubt on the subject. To ascertain the 
 point satisfactorily, it would be necessary to know 
 how much blood had been shed before the Chris- 
 tian era, and how much since, and how much was 
 
WITH LORD BYRON. 65 
 
 to be ascribed to those that were real Christians, 
 and how much to those who, under its mask, 
 sought the accomplishment of their own selfish 
 and ambitious ends. But I said, though it were 
 granted that Christianity had been the occasion, 
 though not the cause of the increase of bloodshed, 
 it would only shew that its professors had mistaken 
 its spirit, since pure Christianity inculcates peace 
 and good will to all men, and we must always 
 separate pure religion from the abuses, of which 
 its professors are guilty*. 
 
 The conversation turned on the comparative 
 number of men and women who believed, and on 
 the conduct of Gibbon, who always joined wo- 
 men and priests together, as ready to believe in 
 the grossest superstition and follies — the one party 
 from self-interest, the other from fear. His lord- 
 ship remarked, that w^omen were naturally de- 
 vout, when the passions of youth, and the feeling 
 of love, which is a principal object of their life, 
 are exhausted ; and that when they do love their 
 Saviour, they are accused of retaining a mix- 
 ture of their earthly love, blended with purer 
 feelings, in their devotion. '' Satirists have often 
 said so," I replied. '' If there really were any 
 * See Appendix. Note on page 65, 
 
 F 
 
 ^ 
 
1 v-r 
 
 66 CONVERSATIONS ON RELIGION 
 
 women of this description^ it was a proof that 
 they neither knew nor felt the power of religion. 
 Gibbon thinks he confutes Christianity by link- 
 ing priests and women together^ as alike in 
 weakness and perversion of understanding ; and 
 nothing seems to afford him more pleasure, than 
 when he has apparently good grounds to dis- 
 play his irony and sarcasm against them; and 
 even when he is compelled to mention any act of 
 generosity or munificence^ he ascribes it to some 
 selfish and sinister motive^ by insinuating such a 
 phrase, as, ' we may readily conceive' — ^ it may be 
 supposed,' or — ^it may be presumed.' " 
 
 There were two remarks made by his lordship 
 during the conversation,, which deserve to be re- 
 corded^ though no effort of memory has enabled 
 me to recall the circumstances of the conversation 
 which led to them. I suppose I must have said 
 something about the sovereignty of God, and 
 alluded to the similitude used in Scripture of the 
 "^ potter and his clay; for I distinctly remember 
 
 ^ f"his lordship having said, that he would certainly 
 ^ j say to the potter, if he were broken in pieces, 
 V I " Why do you treat me thus ?" The other obser- 
 \J vation was, that, '' If the whole world were going 
 to hell, he would prefer going with them, than go 
 
WITH LORD BYRON. 67 
 
 alone to heaven." These remarks were heard by 
 the others with apparent approbation and ap- 
 plause. I remember, after his departure, convers- 
 ing- with M. and S., and remarking on this topic, 
 that it was easy to talk thus, when he was not put 
 to the test ; but that if he were tried, his decision 
 would be different, or human nature must be 
 changed: the observation indicating equally the 
 selfishness of man^ and an ignorance of the true 
 nature of the Christian religion. 
 
 Before the conversation was finished, a few other 
 remarks^ of no importance in themselves, were 
 made. His lordship at last rose^ after having 
 sat from eleven till about three o'clock. He 
 came up to me, and said, that '^ these were sub- 
 jects which could not be discussed in a day^ but 
 required much time and deliberation. Why do 
 you not print your thoughts on these subjects ?" 
 ^' Because," I replied, '' it never occurred to me 
 that it was necessary, as there are thousands of 
 able men who have written on religion^ and I 
 have nothing new to offer, and am unable to put 
 what has been already written in any clearer 
 point of view." " But," said he, '' every one has 
 a different way of representing a subject, and the 
 view which is old and useless to some, may be 
 
 F 2 
 
68 CONVERSATIONS ON RELIGION 
 
 made, in other hands, new and useful to others." 
 He then said, that they were very much obliged 
 to me for the trouble 1 had taken with them. I 
 replied, that ^^ I was sorry I had been able to do so 
 little good after so long a meeting." He smiled, 
 and said^ "^^ We must not despair, as we can meet 
 again." He then departed^ accompanied by his 
 friends. 
 
 This conversation excited an intense interest 
 in Argostoli, and called forth many criticisms 
 and remarks. By some I was blamed^, both on 
 account of the plan I had adopted^ and on ac- 
 count of my presumption in undertaking a task 
 to which I was unequal. Lord Byron was the 
 theme of general admiration on account of his 
 acuteness^ extensive reading, and great know- 
 ledge of the Scriptures. A gentleman^ who was 
 present at the meetings said to me one day, " Did 
 you not see that his lordship had not only read 
 all the books on the subject which you had^ but 
 many more, which you confessed you had not 
 read?" It was in vain for me to state the simple 
 truth, that when I enumerated the various books 
 which I had read or examined, his lordship said 
 nothing of his having read or not having read 
 these books, but merely asked me if I had read 
 
WITH LORD BYRON. 69 
 
 Barrow and Stillingfleet's works, and that^ during' 
 the conversation when he asked me about War- 
 burton and Sir William Hamilton's opinions, he 
 did not assert that he had ever read their writings. 
 '* His lordship/' I said, ^^ may have read all these 
 books^ and many more, but that I would certainly 
 not believe it until I heard him say so. Every 
 scholar/' I added, " knew the names and pecuhar 
 theories and opinions of celebrated writers_, and 
 could easily obtain this information from various 
 sources^ without having read the works of those 
 authors." Another gentleman^ who was present at 
 the meeting, told me that his lordship appeared 
 to him^ not only to have read more books on the 
 subject, but that he also had the better of the 
 argument. Though I differed from my friend in 
 opinion, I could not but commend his frankness. 
 The report spread generally that Lord Byron was 
 profoundly acquainted with the Scriptures, and 
 at length it was added, that I myself was asto- 
 nished at the extent of his knowledge ; and this, 
 with many other things, equally unfounded, has 
 been stated in various publications. What my 
 opinion of his lordship's acquaintance with the 
 Scriptures was^ could be testified, if it were a 
 point of any consequence^ by Major B., who asked 
 
70 CONVERSATIONS ON RELIGION 
 
 me what I thoug-ht of Lord Byron's knowledge 
 of the Scriptures, and by M., S., and M. One 
 Sunday, when I was reproving them for allowing 
 their judgment to be so influenced by the glare of 
 his rank and fame, as to believe every thing he 
 said original and profound, and attach an im- 
 portance to it, as if it were inspired, I gave my 
 opinion of his knowledge, which, owing to some 
 peculiar circumstances, will not easily escape their 
 memory. 
 
 After this, there were seven or eight meetings 
 held on the Sunday forenoons, at which S., M., M., 
 and M. attended. His lordship, about this time, 
 went to reside at the village of Metaxata^ and was 
 not present on these occasions. I did not take 
 the liberty of asking him to come, conceiving that 
 he was well aware that he had only to express his 
 wishes, to have them gratified; and he, on the 
 other hand, either declined, without an invita- 
 tion, or had no desire to come. That he at one 
 time expected to be present, was evident_, from 
 his saying to H., an officer with whom he was 
 intimate, that he must now begin to study and 
 prepare himself for our religious discussions. I 
 rather wished to converse with his lordship alone, 
 than in mixed society^ as from what I had 
 
WITH LORD BYRON. 71 
 
 observed, his presence would have had no good 
 effect upon my military friends^ nor would he 
 himself have been benefited, as he would have 
 been incited to speak for the sake of impression 
 and effect^ and what he said would, by some at 
 leasts have been listened to with equal avidity 
 and credulity. 
 
 At these meetings*, I went over very fully the 
 whole of the topics comprehended under the head 
 of the external evidence in favour of Christianity ; 
 and some of my hearers occasionally expressed 
 their pleasure at the information which they re- 
 ceived, and the new views on the subject which 
 had been opened to their minds. At last they 
 appeared to have tired, as twice all^ except S._, 
 failed to attend at the time appointed ; and as I 
 did not conceive myself called upon to solicit their 
 attendance, the discussion was considered as aban- 
 doned. Though I am not enabled to record any 
 good effect which has resulted from these meet, 
 ings, except simply an increase of knowledge on 
 various points on which they were ignorant ; yet I 
 trust that my friends who were present at them, 
 will some time or other recall to mind,, with plea- 
 sure and satisfaction, the efforts which I made to do 
 * See Appendix. Note on page 71. 
 
72 CONVERSATIONS ON RELIGION 
 
 them good. After the first meeting at which Lord 
 Byron was present^ I would willingly have per- 
 mitted the matter to drop ; but I was deterred from 
 proposing it, lest it should be ascribed to a con 
 sciousness of my inability to execute the task which 
 I had undertaken^ arising from a conviction of my 
 own ignorance^ and the weakness of the cause. 
 
 Shortly after the first meeting, Lord Byron was 
 invited by the officers to dine with them. At 
 table Colonel D. sat between his lordship and 
 myself ; he soon drew me into conversation. As 
 usual, he was politC; lively, and facetious ; and 
 what he said was, from time to time, eagerly lis- 
 tened to by the officers. We talked of St. Ge- 
 rasimo, the patron saint of Cephalonia, whose 
 anniversary had just been celebrated, and of the 
 miracle which his bones are believed to perform 
 when carried in procession, followed by the prin- 
 cipal civil and military officers in the island, both 
 Greek and English, from the convent to a neigh- 
 bouring well ; the water in which, upon his pre- 
 sence, is caused to rise. ^' Do the people believe 
 in this miracle?" asked his lordship. "They 
 seem to do so with full sincerity," I replied. 
 He observed '^ that it was easy to persuade people 
 of the truth of any thing if it came in a religious 
 
WITH LORD BYRON. 73 
 
 / shape^ as they then willingly gave up both their 
 senses and their reason." He then asked me_, if I 
 believed a miracle could be proved by human 
 testimony. '' Certainly/' I said, ^^ if the effect of 
 the miracle remained, and was permanent in its 
 nature and cognizable by the senses," He talked 
 about the Apocalypse being a strange book, and 
 that it had perplexed the early Christians to decide 
 whether it was divine or not. I said, '' the best 
 people are puzzled on many subjects often with- 
 out any sufficient reason; but that we now can 
 have no difficulty, from the circumstance of some 
 of the prophecies in it being literally fulfilled." 
 '^What prophecies in it have been fulfilled?" 
 asked his lordship. '^ Those," I said, '^ with re- 
 gard to the seven churches, which appear to have 
 struck Gibbon himself in some degree^ and those 
 which relate to the low^ oppressed^ and corrupted 
 state of the church at large, and the wars and 
 persecutions^ and bloodshed, which should arise in 
 it. Did people/' I said, '"^ attend to these prophe- 
 cies, instead of drawing an argument against 
 Christianity from its slow progress and many cor- 
 ruptions, they would have seen, in the fulfilment 
 of them_, a fresh confirmation of its truth." We 
 again reverted to the subject of St. Gerasimo^ and 
 
74 CONVERSATIONS ON RELIGION 
 
 I expressed my hope that when education was more 
 extended, the gross superstitions of the Greek and 
 Roman churches would cease, and we should hear 
 no more of the miracles performed by the saints. I 
 said that there were already signs of this improve- 
 ment beginning to appear, as the Pope, who 
 seemed to be rather a liberal kind of man, had^ at 
 the request of the governor of Malta, lately abo- 
 lished fifteen festas of the minor saints. '^ I like 
 his holiness very much/' said his lordship, ^' par- 
 ticularly since an order, which I understand he 
 has lately given^ that no more miracles shall be 
 performed." In allusion to the character of the 
 Pope, I was mentioning his kindness to a friend 
 of mine, the celebrated missionary Wolff, and in 
 giving some anecdotes of the latter^ I mentioned 
 the names of Mr. Henry Drummond and Lord 
 Calthorpe. ^'^ Do you know those gentlemen?" 
 said his lordship. ^^ No," I replied, " except by 
 report, which points them out as eminent for their 
 piety." " I know them both well," he said, ^' they 
 were not always so ; but they are excellent men. 
 Lord Calthorpe was the first who called me an 
 atheist when we were at school at Harrow^ for 
 which I gave him as good a drubbing as ever he 
 got in his life.*' Among the many anecdotes 
 
1/ 
 
 WITH LORD BYRON, 75 
 
 which his lordship told with humour and vivacity, 
 was one which he said happened when he was in 
 Italy. A church having taken fire^ one of the ^ 
 saints held out his toe, and the conflagration im 
 mediately ceased, to the great delight and edifica- 
 tion of the multitude. His lordship's manner was 
 cheerful_, affable, and lively. 
 
 Next Sunday, M., M., M., and myself, met in 
 S.'s house. On this occasion I wished to engage 
 them a little more in the subject. I pointed out 
 to them the propriety of remembering that each of 
 the books of the New Testament was distinct and 
 separate in itself, and that different individuals 
 had composed them. Therefore they ought to be 
 considered as distinct relations and testimonies, 
 each confirming the other, and not as one testi- 
 mony, as many imagine, from the circumstance of 
 their being now always pubhshed together. The 
 character of these authors I would leave till I 
 had shewn the opinion of many men of great re- 
 putation on the subject of the Christian religion. 
 
 Beginning with Polycarp, the disciple of John, 
 and Clemens of Rome, the fellow-labourer, as it 
 is believed, of Saint Paul, I read a long train of 
 positive evidence and testimony of the earliest 
 
76 CONVERSATIONS ON RELIGION 
 
 Christian writers and fathers down to the time 
 of the Emperor Constantino^ after which period 
 there could be no doubt of the full tide of 
 testimony in favour of this religion. I pressed 
 upon them the rank, the talents, and the in- 
 tegrity of many of these writers, whose abilities 
 and testimony could be deemed inferior to the 
 negative testimony of the most celebrated infidel 
 writers, only by those who rejected or under- 
 valued them. I marshalled the conflictina' tes- 
 timonies together, and shewed that if the ques- 
 tion was to be decided by authority alone, that it 
 must be in favour of the Christians, as every 
 circumstance which could constitute evidence, or 
 give weight to it, was unequivocally in their 
 favour. 
 
 The Christians were men who gave a proof of 
 the sincerity of their principles by exposing them- 
 selves to persecution, to the loss of their estates 
 and effects, and even to death itself Their lives 
 were unblemished and innocent, and they were oc- 
 cupied in acts of forgiveness and benevolence. 
 Their abifities were of an order as high, or even 
 higher, than their pagan opponents, — though the 
 latter are better known to scholars, as writing on 
 
WITH LORD BYRON. 77 
 
 subjects connected with philosophy^ history, or 
 poetry^ than those of the Christians, whose works 
 were all on the subject of religion. 
 
 If a strict review, indeed^ is made of the talents 
 of each party _, no honest mind could long be at a 
 loss to give a preference to the great erudition, the 
 sound judgment;, and manly eloquence of some of 
 these writers. The amount of the whole is, that 
 Tacitus^ though acknowledged as an able historian 
 and fine writer, did not know whether the Jews 
 came from Mount Ida, and derived from it their 
 name, — whether they were of Ethiopic descent, 
 and driven out from Egypt for a contagious dis- 
 ease, — or whether Jerusalem is not mentioned by 
 Homer under the name of Solymar. He states, 
 apparently without doubt^ that Moses^ an exile, 
 brought them from Egypt ; that the people thirst- 
 ing in the wilderness^ and being likely to rebels 
 Moses had the cunning to follow some asses, who 
 would, he knew, search out the first grass and 
 water ; and that in this way he pretended to get 
 water by heavenly aid ; that in order to retain his 
 power and confirm his authority, he gave out that 
 the laws which he imposed on them were given by 
 heaven, — that they sacrificed the effigy of the 
 ass, the animal to which they had been indebted 
 
78 CONVERSATIONS ON RELIGION 
 
 for their lives when thirsting in the desert, — in 
 the most sacred places of the Temple. And 
 with respect to the Christians — ** that they were 
 haters of mankind^ and their religion a detestable 
 superstition." 
 
 Pliny only learned something of the sect when 
 they were accused as criminals before the tribu- 
 nals, and_, not finding them guilty of any moral 
 crime^ he yet thought it right to punish them for 
 their obstinacy in refusing to worship the gods^ 
 and in persisting to call themselves Christians. 
 
 Except Porphyry, and Celsus, and Julian, who 
 wrote against them, and who do not deny the ac- 
 curacy of many of the accounts of the facts and 
 miracles recorded in the Scriptures-, most of the 
 other writers either allude to them by the way of 
 illustration^ of ridicule, or contempt ; and all the 
 philosophers of the latter Platonic school appear 
 to have considered Christianity as a philosophical 
 system deserving of some attention, and accord- 
 ingly, many of them blended its doctrines with the 
 reveries of Plato and of the old Greek philoso- 
 phers. In opposition to this^ the Christian writers, 
 by their numerous quotations from Scripture^ by 
 their arguments and explications of its doctrines, 
 shew that they had deeply studied them, and un- 
 
WITH LORD BYRON. 79 
 
 derstood them exactly in the same sense as the 
 Christians of every age, down to the present day, 
 have invariably done. 
 
 After having thus given an historical view of 
 the writers who either opposed or alluded to 
 Christianity^ and those who embraced, accepted^ 
 and defended it^ or died for it, I read to them 
 that chapter of Paley in which he shews the cha- 
 racter of Christ as a moral preacher^ and those 
 points in which^ simply considered in this hght^ he 
 was not only original^ but differed from, and ex- 
 celled all other teachers whatever. Part of this 
 was heard with attention ; but some observations 
 and criticisms having been occasionally made, a 
 good deal of time was lost in discussing points 
 which had no immediate connexion with the 
 subject. 
 
 In order to come^ therefore, to what w^as really 
 useful, 1 proposed to them that we should meet 
 every Wednesday night_, as well as Sunday^ by 
 which means our course of discussion would be the 
 sooner ended. This was readily agreed to, and 
 the meeting was appointed to be held in my house. 
 The chapter in Home's excellent work, entitled, 
 ^^ Testimonies from natural and civil History to 
 the credibility of the Old Testament," was my text 
 
80 CONVERSATIONS ON RELIGION 
 
 book. I read passages and commented on them. 
 My object was to shew^ that among the various^ 
 strange, and contradictory mythologies of the 
 ancient nations, there was a mixture of truth 
 blended with them respecting the creation of the 
 worlds an universal deluge, and various other par- 
 ticulars of the early history of man, — such as the 
 primeval chaos, the division of time into weeks, 
 the fall of man and the introduction of sin and 
 misery, the worship of the serpent, and the neces- 
 sity of sacrifice as an expiation for sin. A good 
 deal of conversation took place on the pretensions 
 of various nations to antiquity, and the claim of 
 such inventions and astronomical observations as 
 implied a contradiction of Scripture chronology. 
 
 At our next assembling I read the testimonies 
 of Manetho, Eupetinos, Artapanes, Tacitus, Dio- 
 dorus Siculus, Strabo, Justin, Juvenal, Porphyry, 
 Julian, and Mahommed, to shew that Moses was a 
 real character, and not a mythological person, as 
 some have impudently asserted, and that he lived 
 long before Sanconiathon, who, according to them, 
 lived before the Trojan war. 
 
 The history of the destruction of Sodom and 
 Gomorrah is attested by Diodorus Siculus, Strabo, 
 Solinus, Tacitus, Pliny, and Josephus. Barnes, 
 
WITH LORD BYRON. 81 
 
 Alexander Polytresli, Nicolaus Damascenus^ Ar- 
 tapanes^, and other historians cited by Josephus 
 and Eusebius, make honourable mention of Abra- 
 ham, Isaac, Jacobs and Joseph. The departure 
 of the Israelites from Egypt, and their miraculous 
 passage of the Red Sea, are mentioned by Be- 
 rosus, Artapanes, Strabo, Diodorus Siculus, &c. 
 These, and many other circumstances of minor 
 importance, which I pointed out, proved the real 
 existence of Moses, and called upon us to examine 
 his history, and those parts of his character which 
 would mark his credibility or incredibility. I then 
 referred to the external proof of the genuineness 
 of the Old Testament ; the historical testimony and 
 character of the Jews ; the internal evidence, the 
 language, style and manner of writing, circum- 
 stantiality of the narration ; and the proofs of the 
 genuineness and authority of the Pentateuch in 
 particular ; from the nature of the Mosaic law, 
 and the united historical testimony of Jews and 
 Gentiles. 
 
 As they seemed pleased with the subject, at 
 our next meeting I endeavoured to put them in 
 fuller possession of the whole facts and opinions 
 of ancient nations respecting their early history 
 and worship, or mythology. The specimen I 
 
 G 
 
82 CONVERSATIONS ON RELIGION 
 
 read, I said^ would give them an idea of the 
 extent^ the obscurity, and difficulty of tracing 
 the religious opinions of the earliest nations ; 
 since for a long period after the commencement 
 of mankind_, nothings as far as we know^ had 
 been committed to writing, and the accounts 
 we have of them^ have been given by authors 
 who lived long after the period of which they 
 write. The same uncertainty exists in the history 
 of all early nations, examples of which might be 
 cited in the histories of Scotland^ Ireland, China^ 
 Greece and Rome, where much of what is re- 
 lated is nothing else but fiction and fable. He- 
 siod^ the earliest of the Greek writers, in his 
 Theogony^ may be referred to as an instance of 
 the impossibility of arriving at truth on these sub- 
 jects. It is not necessary, I said, to adopt Bry- 
 ant's theory in its full extent, as it was evident that 
 he had advanced many opinions^ which, though 
 ingenious, could not be received as sound, for they 
 were founded on data, which were obscure,, fabu- 
 lous, and contradictory. No man of sober sense, 
 judging of these things^ could form any decided 
 opinion, as he had no means by which to correct 
 the discrepancies ; nor was it of the least import- 
 ance, whether one nation borrowed from another. 
 
WITH LORD BYRON. 83 
 
 — whether the Greeks from the Egyptians, — or the 
 Egyptians from the Hindoos, since, if this was 
 settled, the whole would still rest upon the same 
 uncertain foundation. There was one things how- 
 ever, amidst this mass of fable which was clear 
 and discernible, namely^ the reference to the 
 creation of the world, and to a deluge which 
 overspread the earth. These two events stand 
 prominent amidst the darkness. All the eastern 
 nations, of whose mythology we have any account, 
 appear to have had among them traditions and a 
 belief of these two events^ which are recorded to 
 have happened in various ways^ under various 
 circumstances, and by various agents, — the whole 
 attended with circumstances so absurd^ so ridicu- 
 lous, so inconsistent and unnatural,, that they re- 
 quire only to be mentioned to be laughed at. 
 
 The history of Moses, on the contrary^ gives a 
 succinct^ but clear account of the creation of the 
 world, the introduction of sin and misery^ the 
 character and age of the antediluvians^ the uni- 
 versal deluge, the re-peopling of the earthy 
 and the dispersion of its inhabitants. The sober 
 inquirer has to choose between Moses's account, 
 and the innumerable absurdities of the ancients. 
 With a man who should prefer their accounts be- 
 
 G 2 
 
84 CONVERSATIONS ON RELIGION 
 
 fore Moses', and say, that these are true, and his 
 are false, I would never attempt to reason, but 
 would leave him to the enjoyment of his own 
 opinions. For we must either adopt Moses' ac- 
 count, or those of the ancients, (and except in two 
 principal events, the Creation and Deluge, they 
 are contradictory,) or we must reject ^theni both. 
 We cannot say that Moses, a man of superior 
 ability, extracted, from the mass of contradiction 
 which the ancients have given, a clear and con- 
 sistent statement ; for Moses lived anterior to the 
 earliest of the ancient writers : and though some 
 of them must have either read or heard of his 
 account, they nevertheless give their strange cos- 
 mogonies and theogonies, which is the subject in 
 question. If we reject them altogether, we must 
 confess our utter ignorance of every event in the 
 history of the earth, and of nations prior to the 
 600th year before the Christian era. It will be 
 vain to expect further light to be thrown on the 
 history of these early times, by future researches 
 or investigations into the histories and archives of 
 the barbarous tribes, which inhabit the few distant 
 isles of the earth not yet sufficiently explored, or of 
 those who roam in the midst of the vast continent 
 of Africa. The Deist, to be consistent, must con- 
 
WITH LORD BYRON. 85 
 
 fess his ignorance whether the world was created 
 or not, or by whom^ whether by Vishnu or Budha ; 
 he must find its archives^ and the history of its early 
 inhabitants^, in the wild dreams of some geogra- 
 phers and world-makers ; that is, he must substi- 
 tute his conjectures for facts, and call his imagina- 
 tion, reason. 
 
 If, however, a man exercise his reason soberly ; 
 if he consider Moses' account clear and con- 
 sistent^ the circumstances worthy of the events 
 and narration ; and if he believe, from other evi- 
 dence, abundance of which still remains, that 
 Moses' account is true, he can form an opinion 
 which will at least amount to probability. Taking 
 for granted that the world has been created, and 
 that a deluge overspread the earth, events which 
 are found in all histories, he will easily conceive 
 how, in progress of time, these two great events 
 would be disguised among barbarous tribes, being- 
 handed down by tradition, and how every dif- 
 ferent nation, according to its circumstances of im- 
 provement or deterioration,, would vary the nar- 
 rations of these great events. So that, while w-e 
 discern them standing prominent, as we really do 
 in all the accounts, we should find a disagreement 
 in all the collateral circumstances. Nor is it 
 
86 CONVERSATIONS ON RELIGION 
 
 necessary to suppose that the obscure knowledge 
 of these events was derived from the Jews or their 
 early history, because the people who lived soon 
 after the deluge,, could not but have some know- 
 ledge of such an event before the nation of the 
 Jews had an existence. On the whole of these 
 facts, I told them that I wished them to form no 
 other opinion for the present^, than that Moses' 
 account w^as entitled, considering him merely as 
 an historian, to as much credit as that of any^ or 
 all the most ancient writers ; that their account 
 is not contradictory to that of Moses, nor by any 
 means disproves its genuineness and authenti- 
 city ; that the earliest writers refer to him as a 
 real personage : thus^ Moses did write an account 
 of those timeS;, which must stand or fall on its 
 own peculiar evidence, since no external evidence 
 from ancient history can disprove its antiquity and 
 its priority to all publications. Admitting Moses' 
 narration as true, we have a key to account for all 
 the absurdities of ancient mythology ; it is not 
 proved to be untrue by that mythology itself, 
 which cannot be true^ unless contradiction be 
 truths and tradition certainty. 
 
 '^ These arguments/' I said^ '''do not prove 
 that Moses has spoken the truth, nor are they 
 
WITH LORD BYRON. 87 
 
 sufficient to induce us to believe that he has 
 spoken it. His book may have been written at 
 the early period which is claimed for it, and he 
 may have been its real author ; yet we were not 
 bound to believe it, if there be any thing in the 
 book which is contradicted by fact or testimony 
 more certain and more indisputable than his." 
 I said, '' that I had read enough at least to justify 
 me to give a glance at the character of Moses and 
 the facts which he relates, to see if anything could 
 be inferred for or against his credibility. I then 
 mentioned those particulars in Moses' life and con- 
 duct which shew that he was no impostor ; that 
 his statements were corroborated by the Jews in 
 every age, which would have been impossible if 
 the belief of them had not been universal ; since no 
 one in any age had ever dared, and perhaps had 
 never thought of affirming, that the statements of 
 Moses were untrue. The origin of every behef ; 
 of right of inheritance, of worship, was derived 
 from the w^orks of Moses ; every writer whose 
 works we find in the Bible, refers to Moses, or 
 implies that his history was well known and true; 
 and the writings of the Old Testament were con- 
 nected with the New, by the direct reference and 
 quotations not only of Christ, but of his apostles. 
 
88 CONVERSATIONS ON RELIGION 
 
 I referred to the 11th chapter of the Hebrews^ 
 where St. Paul takes a review of the principal 
 pious men who lived in the earliest ages. As far 
 as external evidence goes, the writings of Moses 
 were proved beyond a doubt, and the accuracy 
 and perfect preservation of them are proved by the 
 fact, that the Samaritan copy^ made in the time 
 when Israel was separated from Judah^ agrees 
 with the copies preserved by the Jews ; while the 
 translation of the Scriptures made into the Greek 
 language^ called the Septuagint, in the time of 
 Ptolemy Philadelphus of Egypt^ two hundred and 
 fifty years before the Christian era, affords another 
 source of ascertaining the accuracy of the writings 
 of the Old Testament, since all these copies, when 
 compared, agree perfectly in every respect, making 
 only an exception for verbal discrepancies, on 
 points of inferior moment, and that too without 
 often affecting the sense. 
 
 1 informed them that, at our next meeting, the 
 subject of our conversation would be miracles, a 
 subject to which I requested their earnest atten- 
 tion ; for, unless they gave me this, all I could 
 read or say would be useless. After some obser- 
 vations, I found my hearers were more disposed to 
 talk than be attentive. I read a passage from Dr. 
 
WITH LORD BYRON. 89 
 
 Priestley : some discussion arose at first about its 
 meaning, which branched out into other topics. 
 Some of them got very warm, and one of them,for- 
 p-ettinof all his former information^ and acknow- 
 ledgments of it, exclaimed that the whole was a 
 mystery, and that the more he read and heard of 
 the subject^ the more mysterious and incompre- 
 hensible it became. Observing this frame of mind^ 
 I did not wash to press the subject further that 
 nighty and contented myself with stating, that the 
 incomprehensibility did not arise from the subject, 
 but from want of attention and study in them- 
 selves ; that they judged from their own ignorance^ 
 and the time I hoped would come^ when they 
 would be astonished at their obstinacy and blind- 
 ness. We then joined the ladies, and the conver- 
 sation turned on other topics. 
 
 Although I did not finish the subject with my 
 hearers, I may be permitted to offer a few obser- 
 vations for my reader's satisfaction*. 
 
 Next Sunday, M., M., M., S., and myself met at 
 S.'s house. I proposed the consideration of the Pro- 
 phecies, and I added, *' I hoped it would interest 
 them more than the Miracles, a subject which I was 
 not disposed to continue at present, because of their 
 * See Appendix. Note on page 98. 
 
90 CONVERSATIONS ON RELIGION 
 
 former inattention." I remarked, ^' that surely 
 they could not deny, that if events were predicted 
 hundreds and thousands of years before they 
 had really taken place, those who had predicted 
 them must have been inspired. And whatever 
 difficulty might have occurred^ if one prophecy 
 only had been made, — as to the conclusion re- 
 specting this inspiration^ — there could be none 
 where there were many prophecies, and where 
 these had been literally fulfilled. Great saga- 
 city, or great genius, or even some fortunate 
 conjectures, might seem, as it were, to predict 
 chanofes and events which were afterwards real- 
 ized ; as in the case of Lord Chesterfield, who, 
 forty years before the French revolution^ expressed 
 in a private letter his opinion, that he saw_, in the 
 then state of France, all the signs of a general 
 revolution. These happy conjectures have taken 
 place, and may hereafter take place; but/' I 
 added^ '' they were totally different from prophe- 
 cies^ at least from the prophecies of the Scriptures, 
 where things most unlikely to happen were pre- 
 dicted, and that_, with a minuteness of circum- 
 stance as to time, and place, and name, that the 
 greatest sagacity or the most profound genius 
 in the most fortunate conjectures could never pre- 
 
WITH LORD BYRON. 91 
 
 tend to equal. If the power of prophecy in this 
 manner was within the compass of the abilities of 
 man, and if any one had ever possessed it., I should 
 like to know where his name is recorded. The 
 prediction of certain events, to take place in futu- 
 rity, belongs certainly to Omniscience. Neither 
 angels nor devils can possess it, unless so far as 
 it may be revealed^ since everything that concerns 
 created beings is to them contingent as to futurity^ 
 and no contingency can afford certain knowledge. 
 To the Creator, however, this peculiarly belongs, 
 because every thing in existence now, or that will 
 exist in time to come, depends on His will, and 
 that will is omnipotent^ independent^, and uncon- 
 trollable by any agent, act^ or volition of every 
 created being or thing. This certainty, therefore^ 
 of what will occur, belongs to Him alone and to 
 no other. That it can belong to man is clearly 
 impossible, from the imperfection of his nature. 
 He may conjecture that such an event may or 
 may not happen^ but he has no certain know- 
 ledge of this till the event take place, since it 
 depends on circumstances over which he has no 
 control." 
 
 After some other observations^ pointing out the 
 important and irresistible evidence arising from 
 
92 CONVERSATIONS ON RELIGION 
 
 prophecy, I said I would entreat their patience 
 while I read to them. I began with the first pro- 
 phecy in the Scripture, and read it with Scott's 
 comment. At the fall, the Lord himself pre- 
 dicted the following events. The Lord said 
 unto the serpent, ^^ Because thou hast done this, 
 thou art cursed above all cattle, and above every 
 beast of the field ; upon thy belly shalt thou go, 
 and dust thou shalt eat all the days of thy life. 
 And I will put enmity between thee and the wo- 
 man, and between thy seed and her seed ; it shall 
 bruise thy head and thou shalt bruise his heel." 
 Unto the woman he said, *' I will greatly multiply 
 thy sorrow and thy conception ; in sorrow shalt 
 thou bring forth children ; and thy desire shall 
 be to thy husband, and he shall rule over thee." 
 And unto Adam he said, '^ Because thou hast 
 hearkened unto the voice of the woman, and hast 
 eaten of the fruit of which I commanded thee, say- 
 ing, Thou shalt not eat ; cursed be the ground 
 for thy sake, in sorrow shalt thou eat of it all the 
 days of thy life ; thorns and thistles shall it bring 
 forth to thee, and thou shalt eat the herb of the 
 field ; in the sweat of thy face shalt thou eat bread_, 
 till thou return unto the ground." 
 
 This includes a prophecy and a promise which 
 
WITH LORD BYRON. 93 
 
 has ever since been fulfilling"^ but has not yet 
 received its entire accomplishment. It com- 
 prises the whole Gospel, and is a prophetical his- 
 tory of the opposition with which it should meet, 
 and the success with which it should be crowned 
 in all ages and countries to the end of time. Christ 
 himself is the seed of the woman. He is called 
 the seed of the woman, and not the seed of Adam, 
 though descended from both, not only because 
 Satan had prevailed first against the woman, but 
 likewise with an evident prophetical intimation of 
 his miraculous conception and birth of a pure 
 virgin. The devil, his angels, and wicked men, 
 are the serpent and his seed. '' Ye are of your 
 father the devil, and the works of your father ye 
 will do." God himself has put enmity between 
 these two contending parties. The effect of his 
 grace in the hearts of true Christians is enmity, — 
 not against the persons of sinners, — but against 
 their character, the image of Satan which they 
 bear, and the cause of Satan which they favour ; for 
 that mind is in believers which was in Christy 
 *^ who was manifested to destroy the works of the 
 devil." Their character and conduct also, the 
 testimony which they bear against the wickedness 
 of the world, and the opposition which they make 
 
94 CONVERSATIONS ON RELIGION 
 
 to it^ as well as the success which the Lord vouch- 
 safes them, excite the ra^e, envy and malice of 
 Satan and his servants ; whose pride they offend, 
 whose consciences they disturb, whose real cha- 
 racters they detect, and whose iniquity they 
 oppose. Hence Satan and his seed^ by open 
 violence and cruel persecution, by secret machi- 
 nations, and base slanders, by artful temptations 
 and pernicious heresies^, fig^ht against the seed of 
 the woman. In doing* this, they bruise his heel. 
 They once crucified the Lord of glory himself; 
 they have massacred^ perhaps, millions of his dis- 
 ciples, have caused inward and outward tribula- 
 tions ; yet this is no mortal wound, for it does not 
 prevent the final glorification of the whole multi- 
 tude who thus in succession have Satan bruised 
 under their feet. The seed of the woman 
 fighting under the Redeemer's standard, by the 
 doctrine of truth and the armour of righteousness_, 
 which are united with prayer and patience, hatred 
 of sin and compassion for sinners, carry on their 
 benevolent war ; and they gain most illustrious 
 victories when the power of Satan is broken, and 
 his deluded servants are brouo-ht to Christ. But 
 these victories are the fruit of his severe conflict 
 and glorious triumph over the tempter, especially 
 
WITH LORD BYRON. 95 
 
 upon the cross^ where in human nature giving a 
 ransom for sinners, he broke the whole force of 
 Satan's usurped empire, and now^ risen from the 
 dead, and having all power in earth and heaven 
 vested in him, he is continually employed in crush- 
 ing the serpent's head, — yet in measure^ and 
 order, according to the purpose of Him who work- 
 eth all things after the counsel of his own will. 
 (Ephes. i. 11.) Already by his apostles and 
 ministers he has shaken the very foundation of 
 Satan's kingdom, and rescued millions of his 
 wretched captives : but ere long he will, even on 
 earth, gain a more decisive victory, and at last, 
 setting his foot on the serpent's head, he will en- 
 tirely crush his interests, deprive him of all power 
 to do further mischief, and execute condign 
 punishment on all his seed. (Rev. xix. 17; 
 XX. 1,3, 11, 15.) — From this short explication, 
 we perceive that the person, sufferings, glory, and 
 triumphs of the Redeemer ; the character, tribula- 
 tions, and felicity of the redeemed ; the temporary 
 success and final ruin of all the enemies of Christ 
 and his people, — and indeed almost the whole 
 history of the church and of the world through- 
 out time and to eternity, are compendiously deli- 
 neated in the singular clause which stands, and 
 
96 CONVERSATIONS ON RELIGION 
 
 will stand, to the end of time, an internal demon- 
 stration that the Scriptures were given by inspira- 
 tion from God. It is remarkable that this gra- 
 cious promise of a Saviour was given unsolicited, 
 and previous to any humiliation on the part of 
 man. 
 
 Thus the Gospel, or the declaration of salvation 
 to sinners by means of the seed of the woman, 
 was proclaimed the moment that sin entered the 
 world. The prediction is still fulfilling with 
 respect to man, who toils in sorrow, sweat, and 
 care for his subsistence; and also with respect 
 to woman, in the sorrows and dangers of concep- 
 tion, of birth, and in the prediction that man would 
 rule over her ; and how cruelly he has ruled, 
 thousands of instances attest. If the soul of wo- 
 man is upon an equality with that of man, I know 
 not on what grounds, except on the supposition 
 that the Scriptures are true, and the punishment 
 of the woman is heaviest because she was first 
 in fault, we can explain the inequality in sorrow 
 and care which exists between the man and the 
 woman ; and why, all other things being equal, 
 there is a load of weakness, and sorrow, and infir- 
 mity in her very frame from which the man is 
 free. 
 
WITH LORD BYRON. 97 
 
 I then read the three first verses of the 12th 
 chapter of Genesis,, in which the Lord^ speakhig* 
 to Abraham^ predicted that he would make of him 
 a g-reat nation, and make his name great^ and 
 bless him^ and make him a blessing, and that in 
 him all thefamiUes of the earth should be blessed. 
 This has been fulfilled in some respects^ and is 
 fulfill in Of in others. Abraham was not renowned 
 as a king, a conqueror, nor as a man of science 
 or literature. He was a plain man^ dwelling in 
 tents^ and feeding cattle all his days. The Ara- 
 bians and Jews are his descendants, yet no gene- 
 ral or man of genius has a name so great, or is 
 more distinguished in the world even now^ or will 
 be^ than Abraham has been and will ever be. In 
 what other way will he be a blessing, or has he 
 been so^ than that among his descendants the light 
 of the Gospel was preserved and proclaimed in all 
 its fulness, and that from one of his descendants 
 after the flesh, — Jesus Christ, not only temporal but 
 eternal blessings have spread^ and will more exten- 
 sively spread to every nation and family under 
 heaven ? This was predicted four thousand years 
 ago. 
 
 I then read the 16th chapter of Genesis and 
 12th verse, in which the character of Ishmael 
 
 H 
 
98 CONVERSATIONS ON RELIGION 
 
 is described, and that of bis descendants. He 
 is a wild man, and bis band sball be against 
 every man, and every man's band against bim, 
 and be sball dwell in tbe presence of all bis 
 brethren. Tbe Arabs bave been a race of plun- 
 derers in every age. Tbey bave never been con- 
 quered, and at tbis very day tbey still retain tbe 
 character given them ; their hand is against every 
 man, and every man's band is against them. 
 
 I then referred to the blessings pronounced by 
 Jacob upon bis children, and showed, by reference 
 to history, the character of each tribe about to be 
 formed and blessed in future times. That re- 
 specting Judah is particularly remarkable. The 
 sceptre should not depart from Judah, nor a law- 
 giver from under his feet, till Shiloh come, and to 
 him shall the gathering of the people be. Shiloh — 
 The sent, the seed, the peaceable, the prosperous 
 one. Judah was the fourth son, and bad no appa- 
 rent likelihood of gaining the pre-eminence over 
 his brothers, much less the kingly power. Yet all 
 the successors of his brethren are called after 
 him, and the sceptre did not depart till Shiloh, 
 or Jesus, came, after which it departed, and has 
 never returned again. 
 
 I then read the 26th chapter of Leviticus, 
 
WITH LORD BYRON. 99 
 
 which contains a prediction of what has beMlen 
 and still befalls the Jevvs^ and particularly the 
 32nd, 33rd, 34th, 35th, and 44th verses, where 
 they are warned — that if they neglected the com- 
 mand of the Lord, the land should be a desolation, 
 and they themselves should be scattered among 
 the heathen, and the land should be desolate as 
 long as they shall be in their enemies' land. 
 
 I pointed out the prophecy in Numbers *, in 
 which the Messiah is predicted ; that f in which 
 the affliction of the Jews by the Assyrians and 
 Romans is foretold, together with the utter deso- 
 lation of Assyria and Rome. 
 
 I read the 4th of Deuteronomy, from the 27th 
 to the 32nd verses, in which the scattering of 
 the Jews among the nations, and their preserva- 
 tion among them, is predicted. A prophet like 
 unto Moses is predicted in the 18th chapter, 15th 
 to the 20th verse. In the 31st chapter, 20th to 
 30th verse, the rebellion and idolatry of the Jews 
 is predicted ; and the evil which would befall them 
 in the latter days. Also the 28th chapter, from 
 the 1 5th verse to the end, where all that has hap- 
 pened to the Jews is denounced. I pointed out that 
 prediction in the 37th verse, about which, I said, 
 
 * Chap. xxiv. 17. I- Ver. 22, 23, 24. 
 
 H 2 
 
100 CONVERSATIONS ON RELIGION 
 
 there could be no dispute — ''^ And thou shalt be- 
 come an astonishment, a proverb, and a bye-word 
 among" all nations whither the Lord shall lead 
 thee." That this has been fulfilled^ no one will 
 deny : — the name of Jew has every where been 
 proverbial for every thing- that was vile and base 
 among Christians, Mahomedans, and Pagans, who 
 have all joined in promoting the fulfilment of the 
 prophecy and accomplishing the will of the Lord, 
 although, in doing so, they have committed iniquity 
 themselves. 
 
 Proceeding onward, I referred to the sublime 
 song of Hannah in the beginning of the 2nd 
 chapter of Samuel, where for the first time we meet 
 with the name of the Messiah, or anointed. The 
 7th chapter of the 2nd Samuel, 16th verse, where 
 God declares to David that his house and his 
 kingdom shall be established for ever before him, 
 and his throne also shall be established for ever — 
 predicting not only the temporal power of his 
 posterity, but the spiritual power which Christ, a 
 descendant of David, inherited, now exercises, and 
 will for ever possess. In the 1st Kings, chapter 
 xiii. ver. 2, Josiah, king of Judah, is predicted, 
 by name, three hundred years before his birth, 
 I then read the remarkable verse in Job, chapter 
 
WITH LORD BYRON. 101 
 
 xix., V. 25, 26, which is a confession of faith in 
 Christ. '' For I know that my Redeemer liveth, 
 and that he shall stand at the last day upon 
 the earth ; and though after my skin worms shall 
 destroy this body, yet in my flesh shall I see God." 
 I quoted that prophecy where it is declared 
 the Lord himself shall g-ive a sign. '' Behold, a 
 virgin shall conceive and bear a son, and shall 
 call his name Emmanuel^ i. e. God with us *." 
 (See Matthew, chap, i.) Here it is not said that 
 a woman, now a virgin, shall be married and 
 conceive, but that a virgin shall conceive and bear 
 a son. The 11th chapter of Isaiah is another 
 prediction of the Messiah. In the 13th chapter 
 it is declared that Babylon shall never be in- 
 habited, neither shall the Arabian pitch his tent 
 there, neither shall the shepherds make their fold 
 there. In the 45th f chapter there is a prediction 
 of Cyrus, king of Persia, by name, nearly two 
 hundred years before his birth; in the 49th is 
 another prediction of the Messiah ; the 53rd 
 chapter contains the plainest and most circum- 
 stantial prediction of the coming, character, death, 
 and resurrection of our Saviour. In the 51st 
 chapter of Jeremiah are recorded the particulars 
 
 * Isaiah vii. 14. t See Appendix. 
 
10; 
 
 CONVERSATIONS ON RELIGION 
 
 of the siege of Babylon, and the final and utter 
 destruction of that city. After the siege, Babylon 
 ceased to be a royal city, the kings of Persia pre- 
 ferring Susa, Ecbatana, and Persepolis. The 
 Macedonians built Seleucia in its neighbourhood, 
 according to Strabo and Pliny, for the purpose 
 of withdrawing its inhabitants. The new kings 
 of Persia, who afterwards became masters of 
 Babylon, completed its ruin by building Ctesi- 
 phon, which carried away the remainder of the 
 inhabitants. When Pausanias wrote in A. D. 96, 
 the walls only remained. The kings of Persia, 
 finding it deserted^ made a park of it^ which they 
 kept for the hunting of wild beasts ; at length the 
 walls fell down, and were never repaired. The 
 animals kept for the chase deserted it, and scor- 
 pions and serpents took possession. The Eu- 
 phrates took its course another way, and Babylon 
 has become an utter desert ; and at this day, the 
 most able geographers cannot determine with 
 certainty the place where it stood. 
 
 1 then read the prediction against Tyre=^, where 
 the Lord declares he will make it like the top of 
 a rock, that it should be a place to spread nets 
 upon. '' Thou shalt be built no more, for I 
 
 * Ezek, xxvi. 
 
WITH LORD BYRON. 103 
 
 the Lord have spoken it." Tyre is at present 
 inhabited by a few wretched fishermen, who dry 
 their nets on the top of the rock. 
 
 The prediction against Egypt came next *. It 
 is declared that it shall be the basest of kingdoms, 
 neither shall it exalt itself any more above the 
 nations. Egypt was once renowned, but was 
 subdued by the Persians, next by the Macedo- 
 nians, then by the Saracens, and finally by the 
 Turks, to whom it remains in the most abject 
 servitude. For 2000 years it has been a base 
 and tributary kingdom, and unable to exalt itself 
 above the nations f. 
 
 I then read the prediction of the four king- 
 doms which were to arise ; that in the days of 
 these kingdoms shall the God of heaven set up 
 a kingdom which shall never be destroyed, and 
 the kingdom shall not be left to other people, 
 but it shall break in pieces, and consume all these 
 kingdoms^ and it shall stand for ever X- ^^ Thou 
 sawest till that a stone was cut out without hands, 
 which smote the image upon his feet that were of 
 iron and clay, and brake them to pieces ; . . . . and 
 the stone that smote the image became a great 
 mountain, and filled the earth§." 
 
 * Ezek. xxix. 15. ,t See Appendix. % Dan. ii. 44. 
 
 §Dan. ii. 34, 35. 
 
104 CONVERSATIONS ON RELIGION 
 
 I then introduced the Prophet's delineation of 
 the Babylonian empire^ which is represented under 
 the character of a lion^ — the Medes and Persians 
 under that of a bear^ — the Macedonian under 
 that of a leopard, — the Roman empire under the 
 emblem of a beast_, terrible and dreadful, with 
 great iron teeth, and with ten horns ; and a little 
 horn which rose up among- these horns. This 
 little horn which had eyes, and a mouth which 
 spake great things^ and whose look was made 
 stouter than his fellows, was to make war with the 
 saints, and to prevail against them till the Ancient 
 of Days came, and judgment was given to the 
 Saints of the Most High, and the time came that 
 the Saints should possess the kingdom *. 
 
 In the 8th chapter, the empire of the Medes 
 and Persians is introduced, under the emblem of 
 a ram with two horns. It was usual for the 
 kings of Persia to wear a diadem of gold,, made 
 like a ram's head. The Macedonian empire, 
 under the character of a goat, is represented as 
 destroying the ram. The Macedonians were 
 originally called iEgeadae, or the goat's people. 
 The division of the empire into four principal 
 monarchies is also predicted, when, it is said, 
 
 * Dan. vii. 22. 
 
WITH LORD BYRON. 105 
 
 ** the great horn was broken, and for it came up 
 four notable ones^ towards the four winds of 
 heaven. These were the kingdoms of Egypt to 
 the souths of Syria to the east_, Thrace and Bythi- 
 nia to the north, and Macedonia to the west. The 
 Mahomedan heresy is predicted, in the 9th and 
 three following verses, under the character of a 
 little horn^ who should come forth out of one of 
 the four horns. That there might be no mistake 
 as to the meaning of this emblematical language^ 
 it is expressly stated, " The ram which thou 
 sawest, having two horns^ are the kings of Media 
 and Persia, and the rough goat is the king of 
 Grecia ; and the great horn that is between his 
 eyes, is the first king. Now that being broken, 
 whereas four stood up for it, four kingdoms shall 
 stand up out of the nation*." 
 
 The little horn, which rose up among the ten 
 horns, from the beast representing the Roman 
 empire, is predicted as plucking up three of ^the 
 horns, or the ten kingdoms in which the Roman 
 empire was to be divided. Now it appears from 
 history, that the kingdom of the Heruh, that of 
 the Ostrogoths, and that of the Lombards, were 
 successively eradicated by the little horn repre- 
 
 * Dan. viii. 22. 
 
106 CONVERSA.TIONS ON RELIGION 
 
 sentiiig' the papal power^ which in this way 
 became a temporal as w^ell as a spiritual power. 
 The horn which was to have a mouth speaking 
 great things, aptly represents the Roman papal 
 power ; the title of His Holiness, another God on 
 earth, his claim to infallibility^ — his dispensing 
 with God's laws to forgive sins, — to give admission 
 to heaven^ — and to relieve from purgatory, are 
 specimens of the great things which this mouth 
 has spoken. In A. D. 606, by a decree of 
 Phocas^ emperor of Constantinople, the bishop of 
 Rome was constituted universal bishop^ and 
 supreme head of the church. In the very same 
 year, the Mahomedan delusion commenced, which 
 was predicted in the 22nd and following verses 
 of the 8th chapter. Daniel states^ '^ that this 
 opposition to the Prince of princes will commence 
 when the transgressors are come to the full." St. 
 Paul says that the delusion of the man of sin shall 
 be sent as a punishment because men believed not 
 the truths but had pleasure in unrighteousness. 
 By the Prophet and the Apostle, the same period 
 is assigned for the rise of the two powers. St. 
 John also assigns to each of them the same 
 duration_, and speaks of the time of their end as 
 the same. 
 
WITH LORD BYRON. 107 
 
 The little horn^ and the two-horned beast, re- 
 present the same ecclesiastical power — the one at 
 its rise, the other at its height. Hence Daniel^ 
 who describes fully the little horn, makes no men- 
 tion of the two-horned beast ; while John % who 
 describes the two-horned beast, styling him a false 
 prophet^ makes no mention of the little horn. 
 
 It is predicted! that the little horn which rose 
 out of the four horns of the Grecian monarchy 
 was to magnify himself, to take away the daily 
 sacrifice, and cast down the place of his sanctuary, 
 and cast the truth to the ground. It is declared 
 that the sanctuary shall be trodden under foot 
 2300 days ; that is, the duration of the vision 
 from the time the prophet saw it till the end of 
 this Antichristian or Mahomedan power. It is 
 2373 years since Daniel wrote. The Septuagint 
 read 2400 days. In Revelations it is stated that 
 the holy city was to be trodden under foot forty- 
 two months, or 1260 days. Daniel says, from the 
 time that the daily sacrifice shall be taken away, 
 and the abomination that maketh desolate set 
 np, shall be 1290 days. The 1260 days of John 
 and the 1290 of Daniel form a part of the 2300 
 days ; and these were all to terminate at one time, 
 
 * Rev. xiii. 11—17. t Dan. viii. 11. 
 
lOS CONVERSATIONS ON RELIGION 
 
 when the desolation which affected the church 
 would be removed. 
 
 I then read the foHowing- most remarkable pro- 
 phecy of Daniel. '^ Seventy weeks are deter- 
 mined upon thy people and upon thy holy city, to 
 finish the transgression^, and to make an end of 
 sins,, and to make reconciliation for iniquity, and to 
 bring in everlasting righteousness, and to seal up 
 the vision and prophecy, and to anoint the most 
 Holy. Know therefore and understand^ that from 
 the going forth of the commandment to restore and 
 to build Jerusalem unto the Messiah the Prince 
 shall be seven weeks, and in threescore and two 
 weeks the streets shall be built again, and the 
 wall^ even in troublous times, and after three- 
 score and two weeks shall Messiah be cut off, but 
 not for himself; and the people of the prince that 
 shall come shall destroy the city and the sanctu- 
 ary, and the end thereof shall be with a flood, and 
 unto the end of the war desolations are deter- 
 mined. And he shall confirm the covenant with 
 many for one week ; and in the midst of the week 
 he shall cause the sacrifice and the oblation to 
 cease ; and for the overspreading of abominations 
 he shall make it desolate^ even until the consum- 
 mation^ and that determined shall be poured upon 
 
WITH LORD BYRON. 109 
 
 the desolate." Here from the edict for rebuilding- 
 Jerusalem shall be sixty-nine weeks, after which, 
 in the seventieth week^ the -Messiah shall be cut 
 off, but not for himself — the people of the prince 
 shall destroy the city. 
 
 Each day is in these prophecies a year : seventy 
 weeks are four hundred and ninety days. The 
 most eminent chronologists compute it to have 
 been nearly four hundred and ninety years from the 
 commission granted to Nehemiah ^ to the death of 
 Christ, and some contend that it was so with the 
 p-reatest exactness. This was divided into three 
 subordinate periods. During seven weeks, or 
 forty-nine years^ the street and wall were to be 
 built in troublous times ; from the expiration of this 
 term to the beginning of the ministry of John the 
 Baptist, or to that of our Lord^ was (as some 
 compute) four hundred and thirty-four years, or 
 sixty-two weeks, and the last week or seven years 
 is allotted to the ministry of John, and of Christ 
 himself until his crucifixion ; for he was to be cut 
 off after the seven and the sixty-two weeks^ or in 
 the seventieth week. 
 
 It therefore appears undeniable, that Daniel 
 foretold that the Messiah would come within less 
 
 * See Appendix, 
 
110 CONVERSATIONS ON RELIGION 
 
 than five hundred years from a decree granted for 
 rebuilding Jerusalem; he showed that he would 
 be put to death by a legal sentence (for so the 
 word implies), and he expressly predicted that, in 
 consequence, Jerusalem and the temple would be 
 desolated, and the nation of the Jews exposed to 
 tremendous punishment. Within that time Jesus 
 of Nazareth appeared ; he answered in every re- 
 spect the description given of him by all the pro- 
 phets : he was put to death as a deceiver, yet vast 
 multitudes became his disciples, and Christianity 
 gained a permanent establishment. After a short 
 time Jerusalem and the temple were destroyed, 
 and the state of the Jews to this day is a striking 
 comment on this prediction. How then can it be 
 denied that Daniel spake by Divine inspiration ? 
 Or that Jesus is the promised Messiah? — Both 
 these important points might be demonstrated by 
 this one prophecy, even if it stood alone ; how 
 much more when it is only one star in a resplen- 
 dent constellation — one among a great number of 
 predictions, all of which combine with united evi- 
 dence to confirm the same grand truths ? 
 
 Since Daniel mentions expressly that Greece 
 and Persia were represented by the two beasts— 
 the one a ram, the other a he-goat, we have a 
 certain key to the interpretation of the others ; 
 
WITH LORD BYRON. Ill 
 
 and when the fact is certain, that from the time of 
 the edict to build Jerusalem to the death of the 
 Messiah, would be seventy weeks or four hundred 
 and ninety years, and, that by every system of 
 chronology it appears that the distance between 
 the two events was four hundred and ninety 
 years, what further evidence can be required? 
 
 I alluded to the prediction of the destruction of 
 Nineveh in the book of Nahum. Nineveh was 
 one of the most flourishing and populous cities in 
 the world, and at the head of a powerful empire. 
 Yet within two hundred years after the coming of 
 Christ nothing remained of this proud capital of 
 the Assyrian empire; and at this day it is not 
 agreed, either among learned men or travellers, 
 where Nineveh stood. 
 
 I then read from Home the principal prophecies 
 respecting our Saviour, which I shall put down 
 briefly for the benefit of my readers. I referred 
 also to the prophecies which predicted that he 
 was to be a prophet and a legislator like unto 
 Moses,— that he was to be a teacher, to instruct 
 and enlighten man ; that he was to be Messiah, 
 Christ, anointed of God, a priest ; that by offering 
 himself for sin he was to make reconciliation for 
 iniquity ; make men holy, and destroy the power of 
 
112 CONVERSATIONS ON RELIGION 
 
 the devil ; that he was to be a Saviour, a Mediator, 
 an Intercessor, a Shepherd, a King ; the head 
 and ruler of the church, and exalted after his 
 sufferings and resurrection. 
 
 I then referred to Christ's prediction, *'that he 
 was to be betrayed by one of his own disciples — 
 that the others would forsake him — that Peter 
 would deny him." He mentions the circumstance, 
 place, and manner of his sufferings, his resurrec- 
 tion, his appearance again, and his ascension. He 
 foretold the destruction of Jerusalem — that it would 
 be preceded by the appearance of false Messiahs, 
 by wars, and commotions, famines, pestilence, and 
 earthquakes, fearful sights in the heavens, and 
 persecution of the Christians ; by the preaching of 
 the Gospel through the then known world ; and 
 that Jerusalem should be besieged by the Roman 
 armies. He describes the miseries of the Jews 
 during the siege ; predicts that false priests and 
 prophets should arise, and that the temple and city 
 of Jerusalem should be totally destroyed. 
 
 To S., I afterwards showed the prophecies which 
 completed the course I wished to lay before them. 
 
 When reading the prophecies of Daniel, a long 
 discussion took place about the interpretation of 
 a year for a day, and the reason for it ; and they 
 
WITH LORD BYRON. 113 
 
 produced instances where years were mentioned ; 
 and demanded to know whether the same mode of 
 prophetical interpretation^, with respect to the pro- 
 phetical days, was to be adopted. I said that the 
 prophecies themselves furnished a key for this 
 mode of calculation. 
 
 Some of my hearers exclaimed very much 
 against the obscurity of the prophecies_, and ex- 
 pressed their regret that plain language was not 
 used, and the usual mode of computation adopted, 
 but as I was desirous of finishing the course of 
 prophecies necessary to be laid before them, I 
 requested them to be content to listen to me for 
 the present^ and I would afterwards attend to any 
 objection or difficulty which occurred to them. I 
 then continued to read the prophecies which re- 
 spected our Saviour. 
 
 During the reading of the prophecies one of the 
 gentlemen held a Bible in his hand, and turned 
 to every passage which I read. He expressed his 
 surprise at such wonderful predictions and coin- 
 cidences, especially at those which referred to 
 Christ. The impression was, however, quickly re- 
 moved_, for while we were standing conversing a 
 little previous to separation, the same gentleman, 
 as well as the others, forgetting all that had been 
 
 I 
 
114 CONVERSATIONS ON RELIGION 
 
 advanced^ and the surprise and interest they had 
 exhibited, expressed their belief that the whole 
 subject was involved in the most inexplicable 
 mystery, and that the more they heard^ with less 
 clearness did they discern the truth of anythhig* 
 like a system^ which they could think probable to 
 have been revealed by the Creator. 
 
 Although I saw no immediate fruit from the 
 lecture on the prophecies^ I was pleased to have 
 been able to bring them in an extended view be- 
 fore them. I was less anxious about the miracles, 
 knowing the prejudices against them. But the 
 prophecies I consider not only the strongest evi- 
 dences in an argument with a deist, but an evi- 
 dence in fact, which, when properly displayed, no 
 deist can set aside ; for, if he reasons fairly he must 
 either be compelled to acknowledge the Divine 
 inspiration of the Scriptures, or show himself in- 
 capable of using that reason of which he makes 
 so great a boast. 
 
 The evidence from miracles^ though excellent 
 and useful in its kind, is inferior to that from pro- 
 phecy. The belief that we have in miracles arises 
 partly from the testimony of witnesses who saw 
 them, a testimony believed in every succeeding 
 age ; and partly from all the other evidence which 
 
WITH LORD BYRON. 115 
 
 supports the truth of these Divine books. It is 
 strengthened not merely by direct evidence^ corro- 
 borated by the belief of every age, but by the want 
 of all indirect or opposing evidence — for no one 
 has ever testified that he was present at these 
 alleged miracles and that they were false ; and by 
 the fact, that among so many, so strange, and 
 striking miracles performed in the presence of 
 thousands, no enemy of the Christian name has 
 ever appeared to deny them. I am not speaking 
 here of the evidence which the real Christian has, 
 for, as I shall afterwards point out, he has an 
 evidence greater than that which results from mi- 
 racles or prophecies. I refer to the evidence most 
 calculated to produce conviction in the minds of 
 those who exercise well their natural reason. 
 
 I would request the deist to explain by what 
 power the minute circumstances of our Saviour's 
 birth, life^ deaths and resurrection, even to the 
 mention of the thirty pieces of silver, for which he 
 was betrayed^ and the casting of lots for his gar- 
 ments, were foretold. Can he prove that Jesus of 
 Nazareth never existed ? Profane history would 
 belie him. Was it human sagacity that predicted 
 these events, or was it chance ? 
 
 This might be a plausible supposition if amidst 
 
 I 2 
 
116 CONVERSATIONS ON RELIGION 
 
 a thousand conjectures one might have proved 
 true ; but what will he say when he sees that every 
 prophecy in the Scriptures was fulfilled, even on 
 those minute points which no sagacity could fore- 
 see ? Will ^he say that the prophecies were 
 written after the event ? even this conjecture will 
 not avail him. For he cannot but confess that the 
 Septuagint translation was made from the Hebrew 
 Scriptures two hundred and fifty years before 
 Christ W' as born, and he can satisfy himself of their 
 accuracy and agreement^ by comparing them with 
 the Hebrew or the Samaritan copy. 
 
 If then these prophecies existed two hundred 
 and fifty years (at least) before Christ, he is re- 
 duced to the alternative, either that they were 
 human conjectures, or predicted by inspiration 
 from heaven. If the former, by what process of 
 reasoninof can he shew that future events, various 
 and minute, can with certainty be predicted at so 
 long a period before they occurred. If a man can 
 shew parallel instances in history^ or at the present 
 day, that minute particulars were fulfilled, three 
 centuries after their prediction, by the mere force 
 and strength of human reason, I will willingly 
 give up all the evidence for the Scriptures arising 
 from prophecy ; but if he cannot^ as I am sure 
 
WITH LORD BYRON. . 117 
 
 he cannot^ I am entitled to pronounce his rejec- 
 tion irrational and illogical. 
 
 I have already observed^ that no created being 
 can predict events^ since no one has power over 
 futurity but the Deity ; it is his prerogative alone, 
 and created beings can only do it in as far as he 
 makes them the instruments or agents of his will. 
 
 The destruction of Babylon and Nineveh might 
 have been conjectured,, but no impostor could have 
 ventured his reputation on their utter ruin^ since 
 it was possible^ that^ however various might be 
 the vicissitudes of these immense capitals, they 
 would always continue to have inhabitants. But 
 the prophets hesitated not to pronounce their com- 
 plete destruction ; and history attests the fact. The 
 game observation applies to Tyre. It is equally 
 strong with respect to the Jews. Nearly four 
 thousand years ago^ Moses declared that they 
 would be scattered among the nations ; would be 
 driven from the land of Canaan ; their cities de- 
 stroyed, and that themselves would become a pro- 
 verb^ a laughing-stock, and a scorning among all 
 nations. An attentive consideration of this pro- 
 phecy alone, ought to produce a conviction of the 
 truth of Christianity. The prophecy is fulfilling 
 under our own eyes, and surely it is the most 
 
118 CONVERSATIONS ON RELIGION 
 
 extraordinary one that was ever uttered. No art, 
 no political scheme^ no persecution has succeeded 
 either in destroying this nation, or in amalgania- 
 ting them with others. They are still a separate^ 
 distinct, and peculiar people ; preserved by the 
 power of God, in defiance and opposition to all 
 ordinary nations, for 1800 years; and though 
 persecuted and despised, they consider themselves 
 superior to those who oppress them^ and look 
 forward to a restoration to their own land. 
 
 By means of the prophecies, we have a distinct 
 view and knowledge of the great outlines of future 
 events to the end of time. There is no other 
 book but the Bible which explains to man the 
 object and end of his creation, and the object and 
 end of the creation of this world which we inhabit. 
 Without this revelation man would be left in 
 total darkness. No science, no learning, no 
 sagacity,, could explain when this world is to 
 terminate, and what is to be the result of all 
 things. In the Bible we have an epitome^ or a 
 general view of the history of mankind, of the 
 world, and a distinct knowledge of the object and 
 end of their creation. We know that Christianity 
 shall spread in spite of all opposition, till it covers 
 the globe, — till every spot in this world knows 
 
WITH LORD BYRON. 119 
 
 and acknowledges the name of the Lord Jesus 
 Christ. We know that the Jews shall submit 
 themselves to be disciples of that Jesus whom 
 theh ancestors crucified as an impostor, and that 
 they will be greatly blessed. We know, that for 
 a thousand years there will be peace and hap- 
 piness, and true religion; and that Christ will 
 then be truly said to reign in the earth. We 
 know that, after this, there will be a falling off 
 from true religion,— that wars, and rumours of 
 wars will take place, and then, after an unmen- 
 tioned period, when men are busy buying and 
 selling, marrying and giving in marriage, the 
 history of all sublunary things will be wound up ; 
 the heavens and the earth will flee away from the 
 face of their Creator : Death shall cease ; Time 
 shall have an end, and an eternity of happiness 
 shall be given to true believers, while the misery 
 of the Devil, his angels, and of the unrighteous, 
 will be completed, and endure for ever. 
 
 At our next meeting, on Wednesday night, 
 perceiving that they were not disposed to enter 
 into subjects which might be esteemed by them 
 dry and serious, I took the opportunity of giving 
 them some information relative to the appearance 
 of misery in the moral and physical world,— the 
 
120 CONVERSATIONS ON RELIGION 
 
 origin of evil; — and on the question of free-will 
 and necessity. They, however^ objected to every 
 proposition^ and entered into many extraneous 
 arguments. 
 
 Having gone through as extensive a course of 
 the external evidence as I imagined the temper 
 and patience of my hearers would permit, it was 
 my intention to enter on the internal evidence, 
 which is by far the most useful part of the subject. 
 1 flattered myself^ that if I had failed to convince 
 them by what I had already said, I had at least 
 removed their prejudice so far as to obtain a 
 tolerably patient hearing for a display of the funda- 
 mental principles of Christianity. 
 
 If I had succeeded in this, there was some 
 reason to hope that those truths which, taken 
 separately, produce no effect, might, when com- 
 bined, form a beautiful whole^ worthy of their 
 divine origin ; and cause, if not an immediate con- 
 viction_, at least such an impression as would 
 induce them fully to study the subject. I re- 
 peatedly assured them that I would be ready to 
 enter into an examination of any particular diffi- 
 culty or objection which they might make. 
 
 On the following Sunday,. I went to the house 
 of S. at the usual hour. I waited a long time^ 
 
WITH LORD BYRON. 121 
 
 but nobody came. I went the next Sunday, but^ 
 as before^ no one came. As they had all volun- 
 tarily absented themselves from comings I did 
 not think it was my duty to entreat them ; and I 
 contented myself in the failure of my attempt, by 
 reflecting that I had done my duty, and with 
 resolution. The charge of non-conviction I would 
 attribute neither to myself, nor to the cause ; but 
 to their own ignorance^, prejudice^ and want of 
 patience. They can all testify that I was not 
 backw^ard, on any proper occasion, in laying the 
 blame almost entirely on themselves, I was 
 justified in using this tone ; because,, even allow- 
 ing my small abilities to be less than they are, 
 the strength of evidence which religion possesses^ 
 derivable from every source, is so great, that no 
 deist can withstand it. He must do as my op- 
 ponents did^ — stay away, and throw the blame 
 on others^ rather than on themselves. 
 
 As S. and I met daily on duty after this for 
 more than five months, we had frequent, and 
 almost daily conversations on the subject of reli- 
 gion. With the other gentlemen, I never regularly 
 resumed the subject, and I may dismiss them with 
 an account of the effects which were produced on 
 their minds, 
 
122 CONVERSATIONS ON RELIGION 
 
 M. too often made a jest of all that was said_, 
 but once he observed, ^' that after all these dis- 
 putations and jesting-s, they might all find it neces- 
 sary in their old age to apply to the serious study 
 of the Scriptures, to prepare them for dying." I 
 hope that^ by the mercy of God, he may do so in 
 time. He shortly after left the island for England. 
 He always said that he beheved in the Scriptures, 
 but his assent proceeded more from habit and 
 education, than from that internal conviction which 
 produces a life and conversation inculcated by the 
 Gospel. M., another gentleman, so far from 
 being better_, is become worse ; and very lately, 
 he assured me that he was a much better Christian 
 before he knew me than since. He said that our 
 frequent discussions had led him to think often on 
 the subject^ and the result was, that his unbelief, 
 which was before doubtful, is now certain and con- 
 firmed. Let it not be imagined that this gentleman 
 studied the Scriptures^ either before or since he 
 knew me. His ignorance of them, and of all sub- 
 jects connected with them, is striking and obvious 
 to every one. If his eye ever glances over these 
 pages, I wish him to remember that he has been 
 soberly warned of his danger ; that his bitterness of 
 expression against every one who professes the 
 
WITH LORD BYRON. 123 
 
 Christian name^ and his evident delight at any 
 errors they may commit, and his ready belief of 
 any false accusation which is brought against 
 them^ will be injurious only to himself, and forms 
 a striking contrast to the incredulity he has so 
 obstinately manifested against the evidence of 
 Christianity and the candid conduct of Christians 
 towards him. I pray that God may in his mercy 
 remove his ignorance and blindness, and enlighten 
 his understanding to see the truth and the neces- 
 sity of that Gospel which he now rejects, and make 
 him as eminent an example of faith and piety, as 
 he is now distinguished for his bitterness of hatred 
 and incredulity. 
 
 It deserves to be remarked, that though I had 
 many books on the evidence of Christianity, not 
 one of them expressed the least wish to read them, 
 and from this we may judge of their candour, and 
 of their eagerness to acquire that knowledge of 
 which they were ignorant. To this remark S. 
 formed the only exception. He had the curiosity 
 to read the Religio Medici of Sir Thomas Brown. 
 He read with me the whole of the Epistles^ and 
 a part of Milner's Church History. This gentle- 
 man possessed a character distinguished for 
 simplicity and sincerity; but it was united with 
 
124 CONVERSATIONS ON RELIGION 
 
 a powerful and ill-regulated imagination. Warm 
 and sincere in all his impressions, he expressed 
 himself with a corresponding degree of ani- 
 mation ; but as these impressions were produced 
 by the impulse of the moment^ they were quickly 
 effaced and soon forgotten. Of him, however, 
 I have the greatest hope. He confessed that 
 the subject of religion made a strong impres- 
 sion on him_, and was constantly recurring to 
 his mind ; that our discussions had shewn it to him 
 in a very different point of view from that in which 
 he had formerly contemplated it, and proved that 
 the subject was worthy of deep study and investi- 
 gation, and he often expressed his determination 
 to prosecute his inquiries. He confessed also that 
 the French writers Rousseau and Voltaire^ the 
 latter of whom was_, as it were, the god of his 
 idolatry, no longer gave him the pleasure they 
 once did, and he sold the writings of these au- 
 thors. The conversations I had with him were 
 long and numerous, and I trust they will not be 
 effaced from his mind ; and though I was greatly 
 disappointed one day, shortly before his depar- 
 ture, to find him arguing against the sacrifices^ as 
 a cruel and tyrannical thing, and affirmed that 
 he saw no necessity for the sacrifice of our Sa- 
 
WITH LORD BYRON. 125 
 
 viour as an atonement for sin^ yet I hope, if he 
 prosecutes, as he promised he would^ the study of 
 the Holy Scriptures, that the Holy Spirit will en- 
 lighten his heart, and enable him to perceive the 
 beauty^ excellency, and greatness of that sacrifice, 
 and of all the truths and consequences dependant 
 upon or following from this corner-stone of Chris- 
 tianity. 
 
 Previously to narrating the remaining conver- 
 sations with Lord Byron^ it would be proper to 
 notice those which I had with S., because they 
 were more numerous and more interesting. There 
 was hardly a topic or principle of Christianity 
 which was not touched upon and discussed. Many 
 objections, sometimes original, sometimes com- 
 monplace^ often sophistical and absurd, were 
 stated and attempted to be confuted. For the 
 gratification of the reader's curiosity, I shall 
 enumerate some of the topics which consti- 
 tuted the subject of our conversations. The 
 Deity of Christ — the personality of the Holy 
 Spirit — the characters of the Jewish writers, the 
 Apostles, and Prophets — the nature of propheti- 
 cal language — the incredulity of the Roman and 
 Greek classical writers — the destroying of the 
 writings of the Ancients by the Monks, and the 
 
126 CONVERSATIONS ON RELIGION 
 
 probability of some of their works containing 
 a refutation of Christianity — why our Saviour 
 did not appear with superhuman splendour and 
 power, and strike down his enemies or force con- 
 viction on all — why Christianity has made so slow 
 a progress — why the heathen are still destitute of 
 it — why the conduct of Christians is so inconsis- 
 tent with their principles — why there are so. many 
 divisions_, sects, and parties — the different forms 
 of external discipline — the fury of controversies — 
 the persecutions by those who have secular power 
 of their Christian brethren of a different denomina- 
 tion — the pride and corruption of the Church of 
 England — the corruption of the Church of Scot- 
 land_, and all the dissenting churches. 
 
 I now proceed directly to the task which I have 
 undertaken^ and as it is necessary that the objects 
 I have in view be distinctly understood, it will be 
 expedient to mention them again, though I should 
 expose myself to the charge of repetition. This 
 will be attended with advantage to the reader, 
 who can judge^ at every step, whether I am keep- 
 ing on the proper ground, whether each part of 
 the argument is satisfactory and conclusive, or 
 the reverse. I shall forbear to allude to many 
 objections^ because the most natural order is^ first 
 
WITH LORD BYRON. 127 
 
 to survey the whole of the evidence, as it exists 
 ill itself, and then the force of the objections will 
 be better understood, and more easily answered 
 or admitted. 
 
 I shall comprehend them in the following" pro- 
 positions^ which I consider and establish one after 
 another, without, however, referring to them, or 
 repeating them ; the summing up of the proof 
 with the general conclusion to be drawn from it 
 will succeed, and then the consideration of the 
 most weighty, plausible, and forcible objections. 
 
 1st. The evidence that the books comprehended 
 in the Old and New Testament were written at 
 the time, and by the authors to whom they are 
 ascribed^ is complete, full, and satisfactory. 
 
 2nd. That they have been handed down to us 
 in a state of perfect integrity. 
 
 3rd. That they contain internal evidence that 
 they were written by inspiration of God — and that 
 every thing that is contained in them is true. 
 
 4th. That beside the mass of human testimony, 
 of the highest character, which establishes the 
 foregoing facts, in as satisfactory a manner as any 
 fact in past time can be attested — that the follow- 
 ing facts or propositions demonstrate in a manner 
 
128 CONVERSATIONS ON RELIGION 
 
 beyond that which human testimony can do, that 
 they came from God. 
 
 1st. They contain revelations which could 
 never have been invented by mankind^ and these 
 revelations are suited to the character of God, the 
 nature and situation of man, and the state of the 
 world. 
 
 2nd. That the numerous prophecies of future 
 events, with the fulfilment of them in differ- 
 ent ages and nations^ is susceptible of proofs — 
 that by the wisdom of God they were predicted ; 
 consequently they are divine, for the experience 
 of every age has proved that the power of pro- 
 phecy is beyond the capacity of man. 
 
 3rd. That as God is truths and the sign that 
 they came from God thus appearing in those who 
 wrote these books, — it follows that the writers 
 could not lie, and were preserved from all error. 
 
 4th. That there are many other proofs, which, 
 in addition to the foregoing, add to the evidence 
 of the Scriptures, and among others the dignity, 
 majesty, and divinity of the matter and style, which 
 has never been equalled by any, of all the most 
 distinguished authors of every nation. 
 
 5th. That besides the above foregoing positive 
 
WITH LORD BYRON. 129 
 
 evidence to prove the propositions, there is evi- 
 dence that it is impossible for mere human reason 
 to have composed the Scriptures. 
 
 6th. That all objections made against them, 
 to whatever point they may be directed, arise from 
 ignorance^ and their fallacy is demonstrable. 
 
 The external evidence is in itself satisfactory, 
 as well as interesting and useful ; yet, as it is ex- 
 clusive in its nature, and has been treated of by 
 many authors, and as it is, in my opinion,, neither 
 so interesting nor useful as the internal evidence, 
 while the latter carries a weight of proof with it 
 which the other does not possess, I shall run over 
 the display of the former with as much brevity as 
 possible, in order that I may enlarge more upon 
 
 the latter^ 
 
 During the time that these discussions were 
 going forward, Lord Byron resided at his country- 
 house in the village of Metaxata, about four miles 
 and a half from the town. Several of the gentle- 
 men who were eno^ao-ed in them, were in the 
 habit of visiting him, and the conversation often 
 turned on the attempt which they said I was 
 making to convert them to a pious and religious 
 life. The conversations were always repeated to 
 
 * See Appendix. 
 
130 CONVERSATIONS ON RELIGION 
 
 me. H._, an officer, was in the frequent practice 
 of visiting his lordship^ dining often and riding 
 out with him. He asked me why I did not come^ 
 for his lordship would be very glad to see me at 
 Metaxata ; this he said several times ; at length 
 he told me that Lord Byron had requested him to 
 say so expressly. 
 
 Various causes prevented me from visiting his 
 lordship. I was much engaged at this time in 
 public duties, from the approach of the sickly 
 season^ and the indisposition of the other medical 
 gentleman : besides this^ I wished not to appear 
 forward in visiting Lord Byron, as I knew that my 
 motives would be misrepresented^ and I was not 
 previously assured that his lordship wished me to 
 come. I thought also that if he were in earnest 
 to hear religion explained^, he must have been 
 aware that the least hint from him would induce 
 me willingly to comply with his desire. I was 
 besides deterred a little by the consciousness that 
 there was often a secret, ambitious desire of making 
 such a convert, and though I immediately re- 
 pressed such vain desires^ yet I knew that others 
 would readily enough impute to me these motives: 
 thus I had convinced myself that it was more pro- 
 per not to go near him, but to be ready^ should he 
 
WITH LORD BYRON. 131 
 
 at any time invite me. With this view I was dili- 
 gently employed in preparing myself for these 
 possible interviews, and_, like many others, who 
 are equally wise on such occasions^ was studying 
 and refreshing my memory on points which had 
 very little relation to the subject, and which were 
 not in the least interesting to Lord Byron. 
 
 At last I met Count G. in the street of Argostoli, 
 and he told me that Lord Byron had resolved to 
 depart to continental Greece in about ten days. 
 I therefore determined to visit him, both from a 
 sense of respect due to him^ and to gratify my 
 own curiosity in hearing and seeing a man so dis- 
 tinguished. I rode out to Metaxata, and fortu- 
 nately found him at home. He received me very 
 politely, and offered me refreshments, which I de- 
 clined : he then said, " We must have dinner 
 very soon." I expressed my hope that if he had 
 any engagement he would tell me, and not from 
 mere politeness allow me to interrupt him; he 
 said that he really had none^ and was glad to see 
 me^ and have an opportunity of conversing with me. 
 
 I told him I would have done myself the 
 honour of visiting him before^ but I was afraid of 
 intruding ; I had, however, been preparing myself 
 to be ready to meet him, and probably had wasted 
 
 K 2 
 
132 CONVERSATIONS ON RELIGION 
 
 my time on subjects which he might deem of httle 
 importance. He asked me what they were;, and 
 on being" informed^ he smiled^ and said^ " These 
 certainly are things which I do not trouble myself 
 with at present. I chiefly would desire to hear 
 the motives and the reasons which influenced you 
 to a profession of Christianity^, and which con- 
 vinced you, as a man of sense and reflection^ of the 
 truth of that religion," He asked me what pro- 
 gress! had made in converting B. and C, naming 
 them. 
 
 I gave him a faithful and particular account, 
 describing the effects on each, according to their 
 character ; — I said, '' The misfortune is, these 
 young men are all in health and strength ; the 
 world affords them pleasures and delights, which 
 fully occupy their time and care ; and at present 
 they esteem it to be both very un genteel and very 
 unphilosophical_, to be strict either in studying 
 religion, or in practising the duties which it incul- 
 cates : while their inclinations and prejudices are 
 such/M added, '' it is impossible to expect from 
 them a patient hearing, far less a serious exami- 
 nation of the evidence which I lay before them ; 
 for^, while I bring forward what 1 think may be 
 useful^ they are lying in wait for critical objec- 
 
•^^ 
 
 WITH LORD BYRON. 133 
 
 tions^ and often turn everything" into ridicule ; then 
 ao-ain discussions arise which terminate as dis- 
 tantly as possibly from the point at which we set 
 out." 
 
 I confessed that my hopes were not strong, yet 
 I would go on as long as they wished to meet 
 me, merely with the view of convincing them 
 occasionally of their ignorance^ and of the impossi- 
 bility of their reasoning justly on a subject^ of 
 which they knew^ so little : it might hereafter be 
 productive of benefit to them. If men are once 
 brought, by whatever external cause^ to consider 
 the necessity of the question, w^hether Christianity 
 is, or is not true, they will bestow on it much 
 attention and study : if they do so^ the inevitable 
 result will be a conviction of its truth. 
 
 Lord B. said that he had met with many who 
 had talked in this w ay. Some of them were cler- 
 gymen^ who used such arguments with the same 
 indifference with which they often read their 
 prayers, and apparently because it was a part of 
 the duty for which they were paid. He knew 
 one gentleman, a layman, who endeavcJured to 
 convert him. He mentioned his name, which I 
 forget ; but his arguments, he said^ did not make 
 much impression upon him, he did not know why. 
 
134 CONVERSATIONS ON RELIGION 
 
 I remarked that the clearest arguments would 
 be of no avail if they were addressed to an inat- 
 tentive or prejudiced hearer. ^^ If your lordship," 
 I added, ^^ uses that reason_, which God has given 
 you_, in investigating the evidence of the Chris- 
 tian religion^ you cannot fail to be convinced. If 
 you reject it without examination^ then that same 
 reason must compel you to admits that you reject 
 it without knowing its principles^ and are influ- 
 enced not by sound reasonings^ but by prejudices 
 resulting from the company you have kept, and 
 from the natural reluctance which every one feels 
 to admit a doctrine so humiliating to the pride of 
 man. If it be alleged that men of great abilities 
 have rejected Christianity, we say that men with 
 equal abilities have adopted it; and these knew 
 more of the subject than those who rejected it : if a 
 man of talent adopts a system of infidelity^ because 
 others have done so^ he cannot say that he has 
 acted a rational part^ unless he can prove_, what 
 he would find it difficult to do, that those men of 
 high talents who received Christianity were deli- 
 rious on this point !" 
 
 '^ I have no wish/' said Lord Byron, ^^to reject 
 it without investigation ; on the contrary, I am 
 very desirous of believing^ for I have no hap- 
 
WITH LORD BYRON. 135 
 
 piness in my present unsettled notions on reli- 
 
 gion, 
 
 If that be the case," I replied, " then you 
 have no time to lose. It is your positive duty, as 
 well as your highest interest, to begin immediately, 
 and if you do so with a proper spirit, and perse- 
 vere a sufficient time, you will arrive at a firm 
 conviction of its truth. You must pray humbly 
 to God to grant you, by his holy Spirit, a sense 
 of your own iniquity, and a proper view of the 
 necessity of a Saviour ; and when you have seen 
 this, the propriety and harmony of the doctrines 
 of the Gospel will unfold themselves before you." 
 '' But I do not see," he said, '' very much the 
 / need of a Saviour, nor the utility of prayer. Prayer 
 I does not consist in the act of kneeling, nor in re- 
 \ peating certain words in a solemn manner. De- 
 votion is the affection of the heart, and this I feel ; 
 for when I view the wonders of creation, I bow to 
 the Majesty of Heaven ; and when I feel the enjoy- 
 ments of life, health, and happiness, I feel grate- 
 ful to God for having bestowed these upon me." 
 
 '' All this is well," I said, '' so far as it goes, 
 but, to be a Christian, you must go farther. Such 
 feeUngs of devotion as these, I believe, every one 
 experiences, even the most wicked, for they are 
 
136 CONVERSATIONS ON RELIGION 
 
 forced upon him by the wonders of the Creator, and 
 by the nature of his own constitution. If Chris- 
 tianity did not exist, such feehngs might be ex- 
 cited ; but as Christianity is revealed to man, and is 
 the only means, hitherto known, by which a sinner 
 can be reconciled to a holy God, and made fit 
 for everlasting happiness, it imperiously demands 
 the attention of every one : for, if true^ it follows 
 inevitably^ that transitory moments of devotion and 
 gratitude will not be considered as sufhcient for 
 quahfying a man for heaven, if he reject that Sa- 
 viour, the Son of God, who came to die in his 
 stead, that his sins might be forgiven^ and that, by 
 believing in him, his heart and affections might 
 be changed, and his conduct and conversation 
 altered. I would entreat your lordship to read 
 your bible most attentively, with humble prayer, 
 that light may be given you to understand it ; for, 
 great as your talents are, without the teaching 
 of the holy Spirit, the whole book will be to you 
 sealed, or at most an entertaining history, or a 
 curious fable." 
 
 *' I read more of the bible than you are aware," 
 said Lord B. ; ^* I have a bible which my sister 
 gave me^ who is an excellent woman, and I read it 
 very often." He went into his bed-room on saying 
 
WITH LORD BYRON. 137 
 
 this, and brought out a pocket bible, finely bound, 
 and shewed it to me. 
 
 I said, '' You cannot do better than read this ; 
 but if you have read it so much, it is singular that 
 you have not arrived at the understanding of 
 it. I shall shew you," I added, '' from the 
 bible itself, the authority which there is for a 
 change of heart, before a person can be a true 
 Christian, or comprehend, in a proper manner, tlie 
 truths contained in this wonderful book." I then 
 turned over the bible to look for the third chap- 
 ter of John, but as the chapters were arranged in 
 a different manner from that to which I had been 
 accustomed, and with different titles, I leisurely 
 observed them ; in the meantime Lord B. was 
 waiting to be shewn the passage referred to ; and 
 as I looked, I happened to say, '' t cannot find the 
 place so readily in this bible as in the common 
 bible." 
 
 *■* Give it to me," said Lord B., *"* I will soon 
 find it." Of course from a feeling of politeness I 
 gave it to him, and told him that I wanted the third 
 of John. I was already near the place, and should 
 soon have found it, but when his lordship wished 
 for the bible, I could not withhold it. I mention 
 this circumstance particularly, because something 
 
138 CONVERSATIONS ON RELIGION 
 
 was founded on it, to which allusion will hereafter 
 be made. Lord B. found the passage^ and we read 
 the solemn declaration^, '^ That unless a man is con" 
 verted, he cannot enter the kingdom of heaven." 
 
 I then said, ^* If your lordship will give me the 
 bible, I will shew you the authority for the other 
 point, indicating the necessity of prayer with a 
 humble heart to enable any one to comprehend 
 the truths of the Gospel." I then read to him 
 part of the first chapter of the 1st Epistle to the 
 Corinthians, and part of the second, in which it 
 is expressly declared that the cross of Christ is 
 to the Jews a stumbling-block^ and to the Greeks 
 foolishness. " God has confounded the wisdom of 
 the wise, by means of the things which are low 
 and foolish ; no human wisdom can spiritually 
 discern the truths of the Gospel ; man must lay 
 aside his ow^n pride and wisdom, and submit to 
 be taught by the Spirit of God. We can know 
 nothing of God, nor his ways, except as he teaches 
 us ; we must not come forward with our own no- 
 tions^ to sit in judgment on what he reveals ; and 
 if he has revealed to us any part of his will, he 
 demands from us that to which he is entitled ; the 
 submission which a child should pay to the instruc- 
 tions of a parent, and those who do not this, will 
 
/ 
 
 WITH LORD BYRON. 139 
 
 never understand his will ; while^ on the contrary^ 
 whoever does it, and prays for strength to God, 
 willj, for the same reason, be taught it. With 
 respect to the other point — Since we are born, 
 from the fall of our first parents, with affections 
 and inclinations contrary to the will of God_, and 
 grow up in indulging those to a greater or less 
 extent in defiance of his precepts, threats, and 
 warnings^ it follows that a change of heart and 
 affections is equally necessary, before we can be 
 disposed to obey the will of God, or take the 
 smallest pleasure in doing it. Hence every one^, 
 whatever be his rank, must undergo this change^ 
 which is a thing as certain as any fact within the 
 circle of human knowledge, supported by authority 
 and reason ; however much it has been ridiculed 
 by many_, in consequence of the epithets which 
 have been applied to this change^ namely,, new 
 birth^ regeneration, conversion, and new light." 
 
 ^* Of the wickedness and d^^ of human 
 
 nature, I have no doubt/' said Lord B. ; ^* I have 
 seen too much of it in all classes of society ; and 
 under the mask of politeness and patriotism I 
 have found so much vileness and villany, that no 
 one^ except those who have witnessed it, can have 
 any conception of; but these doctrines, which 
 
140 CONVERSATIONS ON RELIGION 
 
 you mention, lead us back into all the difficulties 
 of original sin^ and to the stories in the Old Testa- 
 ment_, which many who call themselves Christians 
 reject. Bishop Watson_, if I mistake not, rejected, 
 or did not value the bible; the Waldenses, ac- 
 cording to Gibbon, rejected it as being a mere 
 history of the Jews, and you will acknowledge that 
 these were good Christians ; and the history of the 
 creation and the fall is, by many doctors of the 
 Churchy believed to be a mythos, or at least 
 an allegory. Nay_, your favourite author, Scott, 
 does not venture to say that it was the devil who 
 spoke to Eve by means of the serpent." 
 
 I replied, '^ that I was sorry to say that much 
 of what he had advanced was true. Whether or 
 not Dr. Watson undervalued the bible, I did not 
 know ; if he did, it was evident, that he w^as not a 
 real Christian, for the Old and New Testament 
 must stand or fall together. I knew also that many 
 of the German divines, some of them professors 
 of divinity in the colleges, had professed their 
 belief, that the history of these things was a fable 
 or an allegory ; but," I said, *' this proves nothing, 
 for we well know, that many of these men are 
 Socinians, or deists in disguise, and the truth or 
 falsehood of the thing cannot be decided on their 
 
WITH LORD BYRON. 141 
 
 authority. If your lordship had ever seen Dr. 
 Moses Stewart's work^ the Professor of Theology 
 ill Andover College^, in America, on the Socinian 
 controversy, which is at present under discussion 
 in America, you would see some specimens of 
 German divinity, which would astonish you, and 
 shew you in what light you are to receive the 
 authority of the German divines! 1 donotremem- 
 ber distinctly what Gibbon says of the Waldenses, , 
 as it is some time since I looked at him ; but if he 
 says they disbelieved the Scriptures^ he must found 
 his statement on the authority of the Roman Ca- 
 tholics against them ; for the calumnies against 
 this poor oppressed people were so many and 
 great, that St. Bernard, who appears to have been 
 a pious man, was led sincerely to believe them a 
 set of heretics^ and to wish for their conversion and 
 suppression ; though we know now from the most 
 unexceptionable documents,, that these poor people 
 maintained the doctrines of Christianity in all 
 their soundness and simplicity. With respect to 
 Mr. Scott, your lordship must have cursorily ob- 
 served what he says ; for he has no doubt on the 
 subject, and states^ that the whole scope of Scrip- 
 ture, as well as particular passages^ point out 
 that it was the Devil ; and you must have been 
 
 y 
 
I t^vi^y^ 
 
 142 CONVERSATIONS ON RELIGION 
 
 misled by some faint recollection of his refuting- 
 Dr. Adam Clark^ who entertains the idea, that 
 the serpent was formerly a beautiful ape ; an idea 
 so fantastic, that it affords ground for ridicule and 
 unbelief to those who cannot separate the errors 
 of professing Christians from the clearness and 
 truth of the Christian revelation." 
 
 Lord B. arose from the sofa, and went to a 
 side-table to look at Gibbon, and we spent some 
 time in talking about this insidious enemy of Chris- 
 tianity. The statement was found as his lordship 
 had affirmed, but I pointed out that his authority 
 was that of the church of Rome, the persecuting 
 enemy of these poor Christians, and I said that 
 Jones in his history had so completely settled the 
 claim of these poor people to be considered as the 
 true church of Christ, and the forerunners of the 
 reformation, that Christians of all denominations 
 agreed on the subject. In speaking of Gibbon, I 
 admitted his claim as an eminent historian and 
 fine writer, but I pointed out his gross want of 
 candour and fairness in matters relating to Chris- 
 tianity; and I expressed wonder that any one 
 should quote his authority on the subject, when he 
 is known to be a cowardly and underhand enemy, 
 injuring it, as far as he can, by hints and insinua- 
 
WITH LORD BYRON. 143 
 
 tions, and often by perversions and misrepresen- 
 tations. 
 
 Lord B. said he was not aware that he had 
 mistated or raisrepnesented anything intentionally. 
 I replied that it had been found to be the case by 
 Mr. Milner, and Mr. Davis, the latter of whom has 
 pointed out and numbered his errors and misre- 
 presentations ; and though Gibbon referred to one 
 or two errors which Davis had committed, and 
 which he in a second edition acknowledged and 
 corrected^ yet he passes by the whole of the others 
 which still stand unanswered. '^ Look/* I said, 
 ''also at the insinuating and plausible way in 
 which he begins his history of the churchy appa- 
 rently in a very humble and decent manner, but 
 he soon shews the cloven foot ; for he states posi- 
 tively that Moses did not relieve the Jews, nor did 
 the Jews believe in the immortality of the soul ; 
 and then he quotes Warburton, whose ingenious 
 but fanciful work cannot but be condemned by 
 every Christian." 
 
 Lord B. asked me whether I had read War- 
 burton's theory. I said I had seen the work re- 
 peatedly at a time when I had no interest in these 
 subjects, and now, when I wish to see it, I cannot 
 get access to it. '' I have read it," said Lord B., 
 
144 CONVERSATIONS ON RELIGION 
 
 '^ or rather I have glanced over it. It appears a 
 learned and ingenious work^ and I know there are 
 many people who think very highly of his theory." 
 I replied that I had seen an abstract of his theory 
 repeatedly stated, and could judge that it was 
 easily refuted ; ^^and indeed," 1 added^ "when I 
 go home I will put dov/n some passages in the 
 Pentateuch itself, which, had Warburton looked 
 at, he would not have adopted so fanciful a 
 theory. " 
 
 Lord B. said, '^ I should like to see them. — 
 '' Do you think," he asked, '4hat the Devil really 
 appeared before God, as is mentioned in the book 
 of Job, or is this only an allegorical or poetical 
 mode of speaking?" '^ I believe it in its strict 
 and literal meaning." '^^ What are your reasons 
 for doing so?" inquired Lord B. *' First," I 
 replied, '^ from the authority of our Saviour, who 
 received this among the Jewish Scriptures, as he 
 never blamed the Jews for having entertained a 
 wrong notion of those books which they received 
 as inspired ; but, on the contrary, established them 
 all^ as then and now received, to be the oracles 
 of God, as is evident from the many passages in 
 which he refers to the Scriptures with the phrase, 
 ^it is written;' and where he expressly directs 
 
V^ l^U%tMu< ^'^^ 
 
 WITH LORD BYRON. 145 
 
 them to search the Scriptures, for they testify of 
 him. Ill the second place, Ezekiel mentions Job 
 as a real personage, as does also the Apostle 
 James. In the third place, Satan is, in one sense, 
 as much a servant of God as the holy angels are, 
 as he can only do what is permitted, and the 
 Almighty could crush him to nothing with a word, 
 as easily as he called the world into existence." 
 
 '' If it be received in a literal sense,'* said 
 LordB., '' it gives one a much higher idea of the 
 majesty, power, and wisdom of God to believe that 
 the Devils themselves are at his nod, and are sub- 
 ject to his control with as much ease as the ele- 
 ments of nature follow the respective laws which 
 his will has assigned them." 
 
 He seemed pleased with the idea, and as it 
 appeared to me that he must have had some erro- 
 neous opinion similar to some of the Manicheans, 
 with respect to the power of God over Satan, or 
 the evil principle, I left him a few^ moments to his 
 reflections, and when he turned towards me, I 
 made a remark in reference to the idea, which I 
 supposed rested on his mind. '* Although Chris- 
 tianity exhibits two principles at work, one evil, 
 and the other good, in the moral government of 
 the universe and the natural world, yet these are 
 
 L 
 
146 CONVERSATIONS ON RELIGION 
 
 very different from the two principles of the Mani- 
 cheans. In the latter system it would appear as 
 if the good principle had a great deal of difficulty 
 in overcoming the evil principle. In the former 
 there are no such ideas conveyed. For the evil 
 principle is represented as much subject to the 
 omnipotence of God^ as it was before it became 
 evil, and its existence and operations are per- 
 mitted by divine wisdom, only to such an extent, 
 and for such a time, as suits the purposes which 
 the Almighty ruler has in view, and to this end 
 the evil spirit with all his legions of attendant 
 evil angels are as much subservient, and as easily 
 rendered subservient, as the sand which is blown 
 by the wind. I am not ignorant of the ab- 
 surd opinions which many divines and scholars 
 have given respecting every thing that concerns 
 Job, and the nature and character of the book 
 which records his history : but an accurate and 
 sober examination will shew, that these opinions 
 are all fanciful and founded upon conjecture and 
 hypothesis, a mode of argument which may be 
 occasionally pleasing when used in illustrating a 
 profane author, but intolerable in alluding to one 
 of those books included in the sacred Scripture. 
 It is either an inspired work, or it is not, — if it is 
 
WITH LORD BYRON. 147 
 
 not, it should be excluded from the Scripture, and 
 a little more sober reflection should be shewn in 
 treating of it, by those who call themselves Chris- 
 tians. When examined with attention, it proves, 
 and that in the most beautiful manner, the strictly 
 evang-elical views which the patriarchs had of some 
 of the most important doctrines, — indeed, of all 
 the essential doctrines of real religion, and that, 
 too, before the promulgation of the law from Mount 
 Sinai. The omnipotence, purity, omnipresence^, 
 wisdom, and mercy of God, — the depravity of 
 human nature, the existence of a divine Redeemer, 
 the resurrection and the punishment of the wicked 
 are clearly indicated ; while the erroneous views 
 of Job's friends with respect to the invariable re- 
 tribution of wicked men, even in this world, with 
 Job's contrary opinion, the harshness of his friends_, 
 and his own impatience, occasional despair, and 
 presumption, though his principles are sounds 
 and his heart upright, are painted with equal clear- 
 ness." Lord Byron again expressed how much 
 the belief of the real appearance of Satan to hear 
 and obey the commands of God added to his views 
 of the grandeur and majesty of the Creator. 
 
 Another idea which seemed to please him was 
 that v^^hich was furnished to him by an answer I 
 
 L 2 
 
148 CONVERSATIONS ON RELIGION 
 
 gave to a question which he put, respecting- the 
 formation of man after the imao^e of God. " It is 
 said in the Scriptures," said Lord B.^ '^ that man 
 was formed after the image of God, and yet God 
 is a Spirit of which no image or idea can be 
 formed, except that it exists and has powers, and 
 we are commanded not to make any image of 
 God_, nor represent him by anything of a material 
 nature ; how then is man made after his imao-e?" 
 I rephed, '' tlie image here mentioned refers to 
 man as created intelhgent, pure, and holy in his 
 mind and affections after the image of that infinite 
 knowledge, purity, and holiness, which is in the 
 Godhead, which spirit or image was lost at the 
 fall on the introduction of sin, and requires to be 
 renewed by a power equal to its first creation, 
 before it can be rendered fit for communion with 
 God and for heaven." 
 
 He seemed satisfied with this answer, and I'e- 
 flected several moments on what had been said. 
 After a short pause I proceeded. *' There are 
 many great difficulties which appear in the Scrip- 
 tures to the minds of some, which are very easily 
 answered either by a little examination and com- 
 parison of the sacred books, or on inquiring from 
 the weakest Christian. And if Deists would only 
 
WITH LORD BYRON. 149 
 
 make the reasonable supposition that Christians 
 have just as good powers of reasoning* as they 
 have, and would not believe anything without 
 proof and evidence more readily than themselves^ 
 they would draw the useful conclusion^ that many 
 points which appear to them either absurd or im- 
 possible, are susceptible of the clearest explana- 
 tion ; which when given^ excites the astonishment 
 of the objector, and enables him to see the bright- 
 ness of the light which pervades every truth in 
 the Scriptures." 
 
 ^' This might do very well/' said Lord Byron^ 
 ^^ in a matter of abstract reasoning, but how will 
 you account for that mass of superstition and 
 hypocrisy which exists not only on the continent, 
 but even to some extent in England, and which I 
 verily believe is the cause of the infidelity of thou- 
 sands. I have seen/' he continued, ^^ on the con- 
 tinent^ both in France and Italy, such instances of 
 hypocrisy and villany, and everything that was 
 detestable in those who were appointed to teach 
 religion ; and such ignorance and superstition 
 among the lower classes, particularly among the 
 women, that it is difficult for a man to give much 
 attention to a subject which appears to be so un- 
 
150 CONVERSATIONS ON RELIGION 
 
 certain and mysterious, and which produces such 
 fruits among- its followers." 
 
 '^ I hope your lordship," I said, *^ will always 
 make a distinction between the use and abuse of 
 a things nor charge the crimes and the vices of 
 false Christians to the real Christian^ since every 
 candid man must admit that it is the want of 
 belief and of the proper Christian principles and 
 spirit which is the cause of such horrible evils." 
 
 ** I always take care to do that/' said Lord B. ; 
 ^^ I know the Scriptures sufficiently well to ac- 
 knowledge, that if the mild and benignant spirit of 
 this religion were believed and acted on by all_, 
 there would be a wonderful change in this wicked 
 world ; and 1 have always made it a rule to re- 
 spect every man who conscientiously believes the 
 Scriptures^ whatever external creed he may pro- 
 fess,, and most cordially do I detest hypocrites of 
 all sorts, especially hypocrites in religion. I have 
 known in Italy some instances of superstition 
 which were at once amusing and ridiculous. I 
 have known a person engaged in sin, and when 
 the vesper-bell has rung, stop and repeat the Ave 
 Maria, and then proceed in the sin : absolution 
 cured all. The sins of the head, or dissent from 
 
WifH tORD fevnoN. 151 
 
 the Church, is heresy, and requires the severest 
 punishment : the sins of the heart were easily for- 
 given^ they thought^ by a merciful God." He 
 then mentioned some anecdotes illustrative of his 
 statement. 
 
 I said^ ^^ that these facts only exhibited the 
 extremely low state of religion in the Romish 
 church, and at the very seat of this abominable 
 hierarchy ; and it was to be hoped that the efforts 
 which were now making by the Bible and other 
 Societies^ would tend in time to remove that dark- 
 ness and superstition_, and enable every man to 
 understand and value the sacred Scriptures. And 
 it was the duty," I added;, ^^ of every one who 
 witnessed such woful scenes of depravity and 
 bhndness, to lend his assistance to remedy the 
 evil." 
 
 *^The diffusion of knowledge," said Lord Byron, 
 " has diminished, I am afraid-, the number of the 
 believers in Christianity ; for in the dark ages, 
 when every body believed in witches and ghosts, 
 which the diffusion of knowledge has sent to their 
 cells, the belief of Christianity was more general 
 than it is now, at least there were fewer infidels." 
 
 I replied^, '' that it was impossible to reason 
 accurately on a subject of so extensive a nature 
 
152 CONVERSATIONS ON RELIGION 
 
 by mere inferences, as so many causes were at 
 work, and the effects so various and complicated. 
 On the one hand we know that the heart might be 
 sincere^ and pure in faith before God, while the 
 head abounded with a great many erroneous 
 views, owing to the state of darkness and igno- 
 rance which prevailed in the middle ages ; while, 
 at this time, the head might have clearer views of 
 scientific, nay of religious subjects, and the heart 
 remain unconverted, neither loving nor believing 
 in God, as revealed in the Scriptures. At the 
 same time it is not incompatible, — in the present 
 day especially, — to find clearness of head and 
 purity of heart combined, though my observations 
 lead me to think that this is not a general result, 
 as the most sincere and humble Christians are 
 found among the lower classes of society, whose 
 knowledge in literature and science is of course 
 nothinof. Whether there were more Christians 
 in the dark ages than now, I would not," I 
 said, ^' take upon me positively to decide, but, 
 judging from various circumstances, it appeared 
 to me, that, granting the ostensible number of 
 Deists to have been greatly increased, the num- 
 ber of real Christians in the present day sur- 
 passed those in the dark ages in a very great 
 
WITH LORD BYRON. 153 
 
 proportion. The real state of the case can only 
 be known at the last day ; but takhig- in view 
 the vast variety of means constantly in action 
 for the teaching and diffusion of Christianity, it 
 was reasonable to suppose^ that a very great pro- 
 portion of those to whom it is addressed, espe- 
 cially in the middling and lower ranks of life, with 
 which his lordship was least conversant, received 
 it ; and the number we know will increase, for 
 there are mighty engines at work, which, by the 
 blessing of God, will beat down every obstacle, 
 and renovate the face of the world. The pro- 
 gress of -Christianity," I added, '' is now so rapid, 
 or at least of so sensible a nature, that it neces- 
 sarily attracts the attention of all men, more or 
 less ; nor is it a matter of surprise that its ene- 
 mies, from vanity and a desire to display their 
 talents, should endeavour to check its progress by 
 their writings. The young, the vain, and the 
 ignorant, adopt and retail the paltry, and sophis- 
 tical, and false reasonings of Deists, or Socinians, 
 not so much from conviction as from a desire to 
 shew that they are emancipated from the preju- 
 dices of the nursery ; and there are many young 
 men, who, in the delusion of youthful vanity, 
 actually think that they are no common philo- 
 
154 CONVERSATIONS ON RELIGION 
 
 sophers, if they adopt and repeat the objections of 
 Hume and Voltaire." 
 
 ^' But since we have spoken of witches/' said 
 Lord Byron, " what think you of the witch of 
 Endor? I have always thought this the finest 
 and most finished witch-scene that ever was 
 written or conceived, and you will be of my opi- 
 nion, if you consider all the circumstances and the 
 actors in the case, together with the gravity, sim- 
 plicity, and dignity of the language. It beats all 
 the ghost-scenes I ever read. The finest con- 
 ception on a similar subject is that of Goethe's 
 Devil, Mephistopheles ; and though of course 
 you will give the priority to the former, as being 
 inspired, yet the latter, if you know it, will appear 
 to you — at least it does to me — one of the finest 
 and most sublime specimens of human concep- 
 tion." 
 
 I smiled at the singular associations which 
 brought such subjects together in Lord B.'smind. 
 I said, I agreed with him as to the first, though 
 I had not before considered it in a poetical point 
 of view ; but the grandeur of the circumstances 
 readily struck me, when he pointed them out to 
 me, but I was not able to judge of the latter, as it 
 was some time since I had looked at Madame de 
 
WITH LORD BYRON. 155 
 
 Stael's work on Germany, where an abstract is 
 given, and copious extracts are made from the 
 work. ^' The authoress praises it in very high 
 terms ; but," I said, '' whether owing to want of 
 taste or something else, I had never met with any 
 conception of angels, whether good or bad, or 
 devils, or witches, which conveyed an idea suffi- 
 ciently high of the goodness of the one class, or 
 of the wickedness of the other. Milton," I said, 
 *' appears to me completely to fail in his angels. 
 His good angels are very good, but they are a 
 little insipid, and the bad angels excite more sym- 
 pathy and less terror than perhaps he intended. 
 The only fine conception of its kind is the Diable 
 boiteaux, at least it seems to me more original 
 than any other sketch of a devil which I have 
 seen." 
 
 '^ Do you very much admire Milton ?" asked 
 Lord B. '' It would be heresy," I replied, •' to 
 say that I do not admire Milton, and in sober 
 earnestness I admire his talents as a poet, but I 
 have no pleasure in the greater part of his Para- 
 dise Lost. The weakness of fiction is strikingly 
 manifest to him who knows the simple majesty of 
 divine truth, and he who is much impressed with 
 the latter can have no enjoyment in seeing it 
 
156 CONVERSATIONS ON RELIGION 
 
 rendered subservient to fiction." '^ I do not so 
 greatly admire Milton myself," said Lord B. ; 
 *' nor do I admire Cowper^ whom so many people 
 praise." ^^ Cowper happens to be my favourite 
 among the poets," I said, '' and he is so with a 
 large class of people, and will continue to be so, 
 in proportion as real Christianity spreads, for he 
 has more of moral and divine truth in his poems 
 than any other poet of his rank and poetical abi- 
 lities. My habits and studies do not lead me to 
 read much poetry, and I am probably a very 
 incompetent judge ; but, like many others, I 
 have read Cowper twice or thrice, and may read 
 him oftener^, but though I have more than once 
 resolved to read Milton, I have never fairly 
 read him twice, but tired after reading different 
 passages." 
 
 '' Do you admire Shakspeare ?" enquired Lord 
 B. ^' By no means to that extent which is generally 
 done." " Neither do I," said his lordship. ^^ I 
 lately met w^th an invective in the Eclectic Re- 
 view against our poets in general, and in parti- 
 cular against Shakspeare, in which the critic, with 
 that sternness and intrepidity of mind which brings 
 to remembrance the magnanimity of the Puritans^ 
 accuses all the poets of having done little good in 
 
/ 
 
 WITH LORD BYRON. 157 
 
 their generation to the cause of virtue and reli- 
 gion ; that their writings leave us nothing to ad- 
 mire, except the mere eloquence and force of 
 poetry, as their sentiments are often vicious, 
 licentious^ and immoral ; and with regard to 
 Shakspeare the admiration of the English for him, 
 whether real or affected, approached to idolatry." 
 
 ^' I was pleased," I added, '^^ at the earnest and 
 manly tone of the Reviewers, so different from 
 the insipidity and common-place style of many of 
 that fraternity in modern times, although the 
 passage was extracted in another Review as a 
 proof of m.oclern fanaticism." 
 
 " Pope/' said Lord B., ** is undoubtedly one 
 of the greatest of the English poets, and his merits 
 are little understood by many." I replied that he 
 was certainly one of the best versifiers in the lan- 
 guage, but he was not a particular favourite of 
 mine from his vanity, and from the attacks which 
 he had made on many of his friends : neither had 
 he clear views of religion. 
 
 " But/' said Lord Byron, " if you read Spence's 
 Anecdotes, you will find Pope's character placed 
 in a clearer and more correct point of view than- 
 is often done^ and that as a friend, as a son^ and 
 
158 CONVERSATIONS ON RELIGION 
 
 as a member of society^ his conduct was not only 
 unimpeachable, but in the highest degree praise- 
 worthy." I said that I had seen something from 
 Spence's work in the Edinburgh Review. " Have 
 you/' asked Lord B.^ ^' seen any of the Re- 
 views lately?" I answered, I had seen the Edin- 
 burgh, in which there is a review of your lord- 
 ship's Tragedies. *' Ah that is a subject in 
 which I have failed ; I shall write no more tra- 
 gedies I think," said Lord B. ^' Have you/' I 
 asked^ ^^ seen the review?" He said he had. 
 *' There are some allusions," I said, " to your 
 lordship in another of the London Reviews — I 
 think in the Literary Gazette — in which they ex- 
 press surprise at your inconsistency^ when you 
 say in your Don Juan^ that, after Walter Scott, 
 Jeffrey is the man with whom you would find most 
 pleasure in drinking a bottle of Port." 
 
 " They are wrong, nor am I inconsistent," said 
 Lord B. " For though Jeffrey made a great mis- 
 take in the commencement, he was sufficiently 
 chastised for it, and from the time he was sensible 
 of his fault, he has been uniform in a more fair 
 and honourable mode of criticism than some who 
 profess to be more decidedly my admirers. In 
 
^ ej *'-<^ 
 
 WITH LORD BYRON. 159 
 
 fact, he has done as much as could be expected 
 from one who was once my open enemy, and en- 
 mities you know should not be everlasting-," 
 
 I said, ^' Certainly, Jeffrey appears to censure 
 your lordship with regret^ and he does it in the 
 prettiest, gentlest terms possible, mixing expres- 
 sions of high admiration for your abilities, with 
 his hopes that you will leave such subjects as 
 Cain, and employ your talents on those which 
 will be honourable to yourself, and useful to 
 others." 
 
 '^ But," said Lord B._, ^' they have all mistaken 
 my object in writing Cain. Have I not a right 
 to draw the characters with as much fidelity, and 
 truth, and consistency, as history or tradition 
 fixes on them? Now it is absurd to expect from 
 Cain, sentiments of piety and submission, when he 
 was a murderer of his brother_, and a rebel against 
 his Creator." 
 
 " That is true," I replied, ^^ but they blame 
 you, not for putting such sentiments in the mouth 
 of Cain, but for not putting such sentiments into 
 those of Abel and Adam, as would have counter- 
 balanced the effect of what Cain said. And they 
 moreover urge, that the sentiments of Cain are 
 carried too far, even to the height of blasphemy^ 
 
160 CONVERSATIONS ON RELIGION 
 
 and the effect of this is pernicious on many minds ; 
 especially \vhen no counterbalancing effect is pro- 
 duced from the sentiments of the other characters : 
 and, that being the case, it is naturally inferred, 
 that many of the sentiments belong not so much 
 to Cain^ as to your lordship, and you have ex- 
 pressed them with all that force, vivacity, and 
 energy, as coming from the heart. The subject 
 was unhappy, but though, from what I know, I 
 believe it would be impossible to expect from you 
 as much strength and force in your expressions 
 of piety, as in those of doubt, and incredulity, and 
 daring murmuring, yet, it was a subject that 
 required to be considered ; whether such a work 
 was calculated to be useful to yourself or others ; 
 and there is no doubt it has been the reverse^, 
 and will continue to be so. We know already 
 that it has been productive of mischief" 
 
 '' To myself it has," said Lord B., " for it has 
 raised such an outcry against me from the bigots 
 in every quarter, both in the church and out of the 
 church, and they have stamped me an infidel with- 
 out mercy, and without ceremony ; but I do not 
 know that it has been, or ever can be, injurious to 
 others.'* 
 
 '' I can mention one instance, at leasts of its 
 
WITH LORD BYRON. 161 
 
 mischievous effects which was told me a few days 
 ago, by Colonel D. :" ^^ What is it?" inquired he. 
 '^Colonel D.," I replied, '''read in one of the 
 papers, of a man in distressed circumstances^ who 
 one evening brought Cain in his hand to a friend, 
 and read some passages of it to him_, in which 
 doubts of immortality^ and of justice on earth, 
 are expressed^ — and desired his attention to what 
 you said. Next morning he shot himself" Lord 
 B. looked serious. " I do not quote this," I said, 
 ''as a justification of the man, who may have been 
 driven to insanity before, and who might, in such 
 a state, pervert the writings of the best inten- 
 tioned authors; but surely everything of a du- 
 bious or equivocal nature should be avoided by 
 every honest man, to prevent even the shadow of 
 reason or occasion for the commission of evil." 
 
 " In what work," asked Lord B., '' did this fact 
 appear?" ^' It was in the newspaper ; whether 
 true or false, I cannot say.'* ** I am very sorry 
 for it," he replied, ** whether it be true or false. 
 Had I'^nown that such an event was likely to 
 happen, I should never have written the book. 
 I would like to see the thing, and I shall ask D. 
 about it." 
 
 I said, if he would permit me, I would take an 
 opportunity of asking Colonel D. in what paper it 
 
 M 
 
162 CONVERSATIONS ON RELIGION 
 
 was, and then tell liis lordship^ lest Colonel D. 
 should imagine that I had used his authority un- 
 reasonably. 
 
 '' I certainly," said he, ^*^ never anticipated that 
 the work would have been productive of evil ; and 
 in drawing the character of Cain, I prosecuted 
 the conception of it, which the Scriptures enable 
 us to form of him^ a daring unbeliever, and blas- 
 phemer, and a vile murderer; nor can I con- 
 ceive why people will always mix up my own 
 character and opinions with those of the imaginary 
 beings which, as a poet, I have the right and 
 liberty to draw." 
 
 '' They certainly do not spare your lordship in 
 that respect ; and in Childe Harold, Lara, the 
 Giaour, and Don Juan, they are too much dis- 
 posed to think that you paint in many instances 
 yourself^ and that these characters are only the 
 vehicles for the expression of your own sentiments 
 and feelings." 
 
 ^* They do me great injustice," he replied, "^ and 
 what was never before done to any poet." " But," 
 I said^ '* although it may be carried too far, is 
 there not, at least, some foundation for the charge? 
 Virtue and piety are qualities of too insipid a 
 nature to excite a vivid interest in the minds of 
 too many readers ; and in order to produce effect 
 
^^f.^c ^^— y 
 
 WITH LORD BYRON. 163 
 
 and impression, beings of high talents and evil 
 dispositions may be drawn by the poet as well as 
 figured by the painter ; but unless care is taken 
 in drawing some good qualities^ in which a noble 
 and virtuous mind must feel delight, the inference 
 will be against the poet, if he seems unable or un- 
 willing to draw anything but that which is bad, 
 however lofty the quaUties and actions. Don 
 Juan_, as far as I have understood from the extracts 
 in the reviews, has no counterbalancing effect^ in 
 bringing forward good and virtuous characters, 
 nor by the punishment of the wicked; but the 
 hero goes on, prosperous and uncontrolled^ from 
 one vice to another^ unveiling and mocking at the 
 crimes and vices of mankind." 
 
 *^ Even in this work," said Lord B., ^^ I have 
 been equally misunderstood. I take a vicious and 
 unprincipled character, and lead him through those 
 ranks of society, whose high external accomplish- 
 ments cover and cloke internal and secret vices, 
 and I paint the natural effects of such characters ; 
 and certainly they are not so highly coloured as 
 we find them in real life." 
 
 '^ This may be true ; but the question is, what 
 are your motives and object for painting nothing 
 but scenes of vice and folly ?" "To remove the 
 
 M 2 
 
164 CONVERSATIONS ON RELIGION 
 
 cloke, which the manners and maxims of society," 
 said his lordship, ''''throw over their secret sins, 
 and shew them to the world as they really are. 
 You have not," added he, '' been so much in high 
 and noble life as I have been ; but if you had fully 
 entered into it, and seen what was going on, you 
 would have felt convinced that it was time to 
 unmask the specious hypocrisy, and shew it in its 
 native colours." 
 
 ^' My situation," I replied, "^ did not naturally 
 lead me into society,, yet, I believed, before the 
 publication of your book, that the world, especially 
 the lower and middling classes of society, never 
 entertained the opinion, that the highest classes 
 exhibited models of piety and virtue ; nay, from 
 circumstances, we are naturally disposed to believe 
 them w^orse than they really are." 
 
 *' It is impossible you can believe the higher 
 classes of society worse than they are in England, 
 France, and Italy, for no language can sufficiently 
 paint them." *^ But still, my lord, granting this, 
 how is your book calculated to improve them, and 
 by what right, and under what title, do you come 
 forward in this undertaking?" " By the right," 
 he replied, ^^ which every one has who abhors vice 
 united with hypocrisy." '* Then," I added, '' he 
 
w 
 
 WITH LORD BYRON. 165 
 
 that teaches others,, should be pure himself; and 
 as your lordship belongs to that class, you cannot 
 complain, if they examine your own conduct to 
 see if your lordship has a right to become a re- 
 former. From what I have seen of Don Juan, I 
 cannot perceive that morality is much inculcated 
 in it, or that vice^ united with hypocrisy^ is held 
 up to abhorrence. On the contrary^ it is a pure, 
 unvarnished display of vice^ and in language by 
 no means calculated to render the Don odious^ 
 or the subject odious^ to any mind unfortified by 
 sound principles." 
 
 '* It is the plan," said his lordship, ^^ to lead him 
 through various ranks of society, and shew that 
 wherever you go vice is to be found. '^ '^This is 
 a fact already known," I replied ; ^^ and it has also 
 been known by experience, that no satire, how^ever 
 witty, poignant, or just, ever did any good, or con- 
 verted, as far I have heard, one man from vice to 
 virtue. Neither Horace, nor Juvenal, nor Per- 
 sius, could stop the torrent of vice, and folly, and 
 crime which inundated Rome, and which finally 
 overthrew it, notwithstanding all the declamations 
 of these satirists. Nor have I heard that Donne's 
 or Pope's satires ever effected any good. Your 
 language is not so gross as that of Juvenal or 
 
166 CONVERSATIONS ON RELIGION 
 
 Persius, yet this is owing to the manners of the 
 times ; and while your satire is useless, it will call 
 down on your head the exclamations, both of the 
 virtuous and the vicious ; of the former^ because 
 they do not perceive in you the proper qualifica- 
 tions of a reformer of morals,, nor believe that you 
 have adopted the means calculated to promote 
 such an object, but rather the reverse ; while the 
 latter will naturally hate him who unmasks those 
 vices — more particularly if he be stained with any 
 himself." 
 
 ^^ But it is strange/' he answered, '^ that I 
 should be attacked on all sides^ not only from 
 magazines^ and reviews, but also from the pulpit. 
 They preach against me as an advocate of infi- 
 delity and immorality, and I have missed my mark 
 sadly in having succeeded in pleasing nobody. That 
 those whose vices I depicted and unmasked should 
 cry out, is natural^ but that the friends of religion 
 should do so is surprising ; for you know," said 
 he, smiling, *' that I am assisting you in my own 
 way as a poet, by endeavouring to convince people 
 of their depravity ; for it is a doctrine of yours^ is it 
 not ? that the human heart is corrupted, and there- 
 fore, if I shew that it is so in those ranks, which as- 
 sume the external marks of politeness and benevo- 
 
WITH LORD BYRON. 167 
 
 lence, — having had the best opportunities, and 
 better than most poets of observing* it, — am I not 
 doing an essential service to your cause, by first 
 convincing them of their sins_, and thus enable 
 you to throw in your doctrine with more effect ? " 
 
 " This is a very ingenious turn which your lord- 
 ship has given to the question, but it will not do. 
 The heart of man is viler than you, with all your 
 talents, can describe, and the vilest actions are 
 often committed in secret by those who maintain a 
 fine character externally. All this is true. But 
 you have not conciliated these unhappy persons 
 to yourself^ nor to a new mode of life : you have 
 not shewn them what to do. You may have 
 shewn them what they are, but you have neither 
 shewn them by precept^ nor by example,, the pro- 
 per remedy. You are like a surgeon, if I may use 
 a simile from my own profession, who with diabo- 
 lical delight tears the old rags, ointments^ and 
 bandages^ from the numerous wounds of his ul- 
 cerated patients, and, instead of giving fresh re- 
 medies^ you expose them to the air, and disgust 
 of every by-stander ; laughing, and smiling, and 
 crying out, how filthy these fellows are." 
 
 '^ But I shall not be so bad as that," said Lord 
 Byron. '^ You shall see what a winding up I 
 
168 CONVERSATIONS ON RELIGION 
 
 will give to the story.'^ I replied, " I shall be 
 glad to see any winding up, which can have the 
 effect of remedying the pernicious consequences 
 of the first part of the work. But the best way," 
 I added, '^ of remedying this is, for your lordship 
 to study Christianity, now that you have time, and 
 the matter is pressed upon you, and then you will 
 know and feel what is right ; and when you have 
 exhibited proofs of your conversion, your attempts 
 at reformation will be better received and more 
 successful." 
 
 ^' But what would you have me to do?" asked 
 his lordship. ^'^ I do not reject the doctrines 
 of Christianity ; I want only sufficient proofs of it 
 to take up the profession in earnest ; and I do 
 not believe myself to be so bad a Christian as 
 many of those who preach against me with the 
 greatest fury, many of whom I have never seen 
 nor injured. They furnish the suspicion of being 
 latent hypocrites themselves, else why not use 
 gentler and more Christian means ?" 
 
 '' I do not commend their conduct. It is wronof 
 and imprudent to preach against individuals, either 
 by name or character, and it is inconsistent with 
 the dignity of a minister of the Gospel. Jt is be- 
 side calculated to exasperate the offender, rather 
 
WITH LORD BYRON. 169 
 
 than to effect a reformation. But," I continued, 
 ^^ you must excuse these zealous preachers, for 
 their very imprudence proceeds from the high idea 
 they have formed of your talents, and that what- 
 ever you do or say is of infinite importance to the 
 church. They think your writings promote infi- 
 delity and immorality ; and corrupt the youth who 
 are disposed to admire your genius^ and bow to 
 your authority, and they act as if the church was 
 in danger. 1 am not of that opinion, though it is 
 desirable for your own sake, and that of all those 
 whose conduct and principles you may influence, 
 that you should become a Christian. I am not in 
 the least afraid of Christianity, though your talents 
 were much higher than they are ; though you 
 were openly to fight against it, your exertions 
 would produce a very limited effect. They w ould 
 not stagger the faith of the w eakest Christian who 
 truly believed, as he could trace everything you 
 said to a complete ignorance of the true nature of 
 Christianity ; and as to the vicious^ they have 
 found occasions to be so before your lordship was 
 born, and will do so when you are dead and for- 
 gotten ; and what you could do, would only be 
 to furnish the authority, and the occasion of excuse 
 for some vices, to those who would find others, did 
 
170 CONVERSATIONS ON RELIGION 
 
 you fail to supply them. Those divines that 
 preach against you have fallen into the same 
 error with many who write against poor Mr. 
 Belsham^ by conceding as much as possible to 
 him, and by soothing and praising him as much 
 as they can_, — and more, perhaps, than they 
 ought ; differing in the manner in which they treat 
 him^ but agreeing in thinking him, like your lord- 
 ship^ a most formidable enemy to the church. 
 Perhaps the best way would be to treat all such 
 with silence and prayer, as long as there are 
 hopes of conversion ; and_, when this is gone, with 
 pity." 
 
 '^ But what excuse will you find for that 
 preacher in London, about whom they have 
 lately raised such infamous calumnies, and who 
 has written against me in the Review with which 
 he is connected, as well as preached against me? 
 I do not believe," he said, '^Hhere is the least 
 foundation for the calumny ; but how delighted he 
 would have been, had it been raised against me ! 
 He would have readily believed it, and many 
 others would have done so too_, perhaps ; so that 
 I shew a greater degree of Christian charity in 
 believing him innocent, than he would have done 
 towards me." 
 
WITH LORD BYRON. 171 
 
 '^'^ We do not know the heart," I replied, ^'^but 
 we judge from conduct and conversation. The 
 gentleman to whom you allude may consider it 
 his duty to raise his voice against you as 
 long as you continue in your present mode of 
 writing and acting ; but change your conduct, and 
 you will be received with joy and open arms by 
 him, and also by thousands who have never seen 
 your face." 
 
 ^' Of course a convert to any party is received 
 with gratulation and joy, and, especially, a con- 
 vert like myself, to whom circumstances have 
 given a much greater degree of notoriety^ as well 
 by praise^ as by censure, than I ever expected, or 
 desired." 
 
 ^^ Your lordship can remove the one^ and in- 
 crease the other^ whenever you please. You have 
 only to examine the causes which prevent you^ and 
 you will find that they are futile, and only tend to 
 withhold you from the enjoyment of real happiness ; 
 which, at present, it is impossible that you can find." 
 
 '^ What, then, you think me in a very bad way ?'' 
 '^I certainly think you are/' I replied; ''and 
 this I say, not on my own authority, but on that 
 of the Scriptures. No Christian can say that he 
 has been better than your lordship ; on the con- 
 
/ 
 
 172 CONVERSATIONS ON RELIGION 
 
 trary, many will acknowledge their hearts to 
 have been more sinful^ and their lives as bad, 
 thoug-h their rank and talents never placed them 
 in so conspicuous a point of view. But while 
 they thus acknowledge themselves to have been 
 as bad, or worse than your lordship, they con- 
 sider themselves entitled to say, — considering 
 you simply as a fellow creature^ possessed of 
 an immortal soul, which will either be saved^ 
 or damned, — that your lordship must be con- 
 verted, and must be reformed, before anythfng can 
 be said of you, except that you are bad^ and in a 
 bad way." 
 
 ^''But," answered he, ^' I am now in a fairer 
 way. I already believe in predestination, which 
 I know you believe, and in the depravity of the 
 human heart in general, and of my own in parti- 
 cular : thus you see there are two points in which 
 we agree. I shall get at the others by-and-bye ; 
 but you cannot expect me to become a perfect 
 Christian at once." 
 
 ^'^ There is a wide difference between us, and 
 there are more points of variance than you have 
 calculated," I said. '^ Predestination is of no 
 importance in the present state of affairs, whe- 
 ther you believe it, or whether you do not. The 
 
WITH LORD BYRON. 173 
 
 other is important, and the first step, without which, 
 the others would not be useful. But, if you really 
 believe, and feel that you are weak, depraved, 
 and helpless, then you will naturally inquire 
 from whence help may be derived. The Scrip- 
 tures say, — ' Believe in the Lord Jesus Christ, 
 and thou shalt be saved.' If you really feel that 
 you are lost, cannot save yourself, and need a 
 Saviour, why not apply to Christ, and seek him 
 as your Saviour?" 
 
 " This is going too fast," said Lord B. 
 ^' There are many points and difficulties to clear 
 up ; when that is done, I will consider what you 
 say." " What are your difficulties ?" I asked. 
 *'Ifthe subject is of importance, why not have 
 them cleared and removed? You do not want 
 time ; you can reason, and reflect. The means 
 of clearing up these difficulties are at hand. If it 
 were a question of poetry, or of poetic literature, 
 you would search and examine, and soon form 
 your own judgment: on a point of far greater 
 consequence, why do you linger and delay ?" 
 
 ''This is true," he said; '' but here I am, the 
 slave of circumstances, surrounded by things, and 
 people which distract my attention, with nothing 
 to lead me to the consideration of such subjects." 
 
174 CONVERSATIONS ON RELIGION 
 
 ^^Your own judgment,, and the consciousness of 
 your own happiness, and that you are not fulfilling 
 the ends of your creation, should lead you to the 
 examination of the subject ; and besides^ there 
 are no circumstances which bind you with such 
 irresistible power, that you cannot easily surmount 
 and conquer them. Religion must be sought 
 after ; your habits and studies must be subdued 
 and laid aside in part, till you have obtained this, 
 and then we may expect to see fruits worthy the 
 high talents which God, whose revelation you 
 neglect, has given you. I wish more earnestly 
 than before, that your lordship would study the 
 subject night and day, till you ascertain its truth, 
 and your difficulties vanish. Every one would 
 help you in your research : small as my abilities 
 and experience are, — they are at your service. 
 And I give you my testimony in the most solemn 
 manner, that if you allow any worldly circumstance 
 to interfere with you, till you have succeeded in 
 the search to which I encourage you, you will have 
 deeply to repent of your neglect." 
 
 ^^ Well, what would you have me to do? How 
 shall I set about it?" '* Begin," I said, ''this 
 very night to pray that God would pardon your 
 sins, and grant you understanding to find out the 
 
WITH LORD BYRON. 175 
 
 truth, and continue praying* on the one hand, and 
 reading- your bible on the other, and do it with an 
 earnest desire and an unbiassed mind, and the re- 
 sult will be what we so earnestly wish. I do not 
 mean that you are to take the subject on trust ; 
 examine it with the strictest scrutiny ; weigh every 
 objection, and hear every answer, and give on 
 each side the fairest play : if you do this with 
 justice and candour, you must believe. Ignorance 
 is the mother of infidelity. High as are your at- 
 tainments, and contemptible as I am in those gifts 
 in which you excel, yet I am ready to prove to 
 you, that, on every subject connected with Chris- 
 tianity, you are very deficient ; and that your diffi- 
 culties, doubts and contradictions proceed from a 
 false, erroneous, and mistaken idea of the subject, 
 which a little more knowledge would easily and in- 
 fallibly remove. 
 
 *' Will your lordship bestow on these subjects 
 an earnest and attentive consideration ? You will 
 rejoice that you took my advice, when a death- 
 bed arrives ; when the tumultuous pleasures of 
 life, and the gay dreams of high ambition,, and 
 rank, and fame, pass away, and when the value of 
 life will concentrate in one moment." 
 
 '^ I shall most certainly study the subject^" 
 
y 
 
 176 CONVERSATIONS ON RELIGION 
 
 said his lordship seriously, " with due attention." 
 ''^ And will you," I added, '' keep in mind that I 
 requested you not to be discouraged at first, even 
 thoug-h your difficulties and doubts increase ? and 
 if the light, force, and clearness of the Christian 
 scheme do not at once appear to you, remember 
 that it will, if you persevere ; and you must 
 admit, that nothing can be gained, or understood, 
 without time and labour. Keep your mind un- 
 biassed, fairly weigh every argument, and continue 
 constant in prayer to God, in whom, at least, 
 you believe, — to give you that light which you 
 at present want." 
 
 ^' But why are these difficulties so great ?" asked 
 Lord Byron. '''It is not necessary to mention 
 more, when I find sufficient already : there is, for 
 instance, the doctrine of the Trinity, which is 
 alone quite appalling." 
 
 ^^ There is no more difficulty about this, than 
 about any of the others ; but there is an increase 
 of difficulty, according to the ideas you have 
 formed of it. Do you think, that the moment 
 a man becomes a Christian, he loses his reason, 
 or any of his other faculties ? Look around, and 
 you will find that he is the most cool and sober 
 of all men, and is better quaUfied to weigh and 
 
WITH LOUD BYRON. 177 
 
 scrutinize evidence, than those whose life is a 
 scene of constant bustle and eagerness about the 
 thousand trifles which engage their attention. 
 If the doctrine of the Trinity is absurd, is it not 
 likely that we could see its absurdity as soon as 
 others? That it is above the power of reason to 
 analyze the nature of the Trinity, we a,dmit ; and 
 reason tells us that it must be so^ till we can com- 
 prehend the nature of spiritual existence. Deists, 
 however, endeavour to comprehend, or think it 
 their duty to try to comprehend this mystery ; and 
 failing, reject it as absurd, and hence they ridi- 
 cule faith — as if faith consisted inb^lieving what 
 was unreasonable. All those who are ignorant of 
 real Christianity have these conceptions ; and 
 you^ while you believe me reasonable on other 
 points, think that I have laid aside my reason in 
 this. You have wrong notions, not only of the 
 nature^ but of the object of our belief, which a 
 little more knowledge would rectify. Now I say 
 that what we believe respecting the Trinity is 
 perfectly consistent with reason, and rests on the 
 clearest evidence. We believe that God the 
 Father sent his Son Jesus Christ to die for sin- 
 ners, to make an atonement worthy of his justice^ 
 and prepare the way for their salvation ; and that 
 
 N 
 
178 CONVERSATIONS ON RELIGION 
 
 the Holy Spirit applies this sacrifice by exciting 
 faith in those who embrace the way of salvation, 
 and gradually sanctifies them, till they are fit for 
 heaven. We believe that there is but one God^ 
 and that the Father, the Son^ and the Holy Spirit, 
 are but one God, the same in substance, power, 
 and glory. We believe this^ because the same 
 names^ and attributes^ and works_, are ascribed 
 to them indiscriminately, although in the scheme 
 of redemption there appears a distinction between 
 the offices which each performs. Now keep in 
 mind, that God is a spirit, the modus exist endi of 
 which we are perfectly unacquainted with, and 
 shew me where is the absurdity of there being a 
 distinction of three in one essence, in the God- 
 head ; the highest spiritual existence ? When we 
 say there are three persons in the Godhead, we 
 are compelled to make use of a name drawn from 
 material objects, which name deceives Deists^ who 
 think themselves clear reasoners ; yet they want 
 candour to hear the statement we constantly 
 give, — that in using the word Person, we do it 
 from necessity, and mean not that there is as per- 
 fect a distinction between the persons of the 
 Trinity, as between three material objects. To 
 say that three material objects are one and the 
 
WITH LORD BYRON. 179 
 
 same^ would be both a physical^ and mathe- 
 matical absurdity ; because^ however similar their 
 bodies were in colour, weight, density, taste, &c., 
 and in the particles of matter which composed 
 them^ yet they are essentially three distinct 
 bodies, and must, from the very nature of things, 
 be so. It is absurd in a Deist to say, that this 
 must be the same with spiritual existences. The 
 reasoning is not, nor can be applicable, till he ex- 
 plains what spiritual existence is : when he does, 
 we shall then be able to estimate the weight of 
 his reasonings. The highest reason can explain 
 neither the modus existendi of spiritual essence, 
 nor the modus operandi, disjoined from matter. 
 Believing this to be the case, we rest satisfied 
 with the fact, that there is a distinction in the 
 unity of the Divine Being, so, however, as not to 
 divide the essence ; and this rests upon the evi- 
 dence which supports the whole of the Scriptures. 
 We see no absurdity in it, nor contradiction, nor 
 anything that is revolting to reason. When we 
 confine ourselves to the fact of the three in unity 
 of essence, the source and fountain of spiritual 
 existence, and that each acts a part in the redemp- 
 tion of man, the Father decreeing, the Son ful- 
 filling, the Spirit sanctifying, we perceive a reve- 
 
 N 2 
 
180 CONVERSATIONS ON RELIGION 
 
 lation suited to our wants, consoling, and satis- 
 factory. More could not have been revealed of 
 the nature of the Deity, nor of this three-fold dis- 
 tinction. What language could have been made 
 use of to convey to man ideas of spiritual exist- 
 ence^ when from his nature he cannot form a 
 conception of mind, nor use one term relating to 
 it which is not borrowed from matter? If a man 
 pry impertinently beyond what is revealed, and 
 by his own reason speculate about the Deity, 
 and the distinct personalities, he must inevitably 
 f err. Not a step he takes, not an inference he 
 \ draws, but must lead him into absurdity and con- 
 ^ fusion. When the soul is separated from its pre- 
 sent fetters, it can then perhaps know more of the 
 nature of spiritual existence, and may know more 
 of the real nature of the distinction of the God- 
 head, though it seems impossible that it can ever 
 know the Divine Essence; otherwise what is 
 created and dependent, would be equal to that by 
 which it was created, and on which it depends. 
 You will see, therefore, that our belief is simply 
 founded on a fact which reason would never have 
 discovered, revealed by God himself, so far as it 
 is necessary, inasmuch as it lies at the very foun- 
 dation of the means of our redemption. The 
 
WITH LORD BYRON. 181 
 
 Bible lias wisely revealed the fact in a way which 
 is level to the meanest understanding", by em- 
 bodying- the person of the Divine Unity in those 
 offices which directly bear upon our happiness 
 here^ and salvation hereafter ; but it does not de- 
 fine the fact after the manner of schoolmen_, nor 
 crive a dissertation on the nature and attributes of 
 the Deity, nor why, nor how they exist. All the 
 absurd errors that have arisen have been from the 
 pride of human nature^ for man would be thought 
 wise on subjects which he can never understand 
 while in this present state, and many of those 
 writers who call themselves Christians have done 
 incalculable mischief. I would ask any man^ 
 whether he has a clear idea of spiritual existence 
 unconnected with matter. If he says he has, we 
 must consider him insane, because the thing is 
 impossible. If he says he has not, then I would 
 ask on what grounds he reasons about a thing the 
 nature of which he neither knows, nor can know 
 in the present life. That God is a spirit, and 
 exists and acts, we know^ but this knowledge 
 comes to our mind through the medium of matter^ 
 inferrible from effects which we know matter never 
 could produce ; and we know that the self-existent 
 Being, the Creator of all, has revealed to us his 
 
182 CONVERSATIONS ON RELIGION 
 
 attributes, and that he has sent his Son^ who is 
 God^ and his Spirit, who is God^ to heal our 
 wanderings, to restore us to happiness^ and to 
 knowledge^ and imniortahty. More than this the 
 search of man can never discover, till he lay aside 
 the body with which he is clothed." 
 
 '^ Then what would you do with those Divines," 
 Lord B. said^ '^ who have written so largely on 
 the Trinity^ and the fathers of the Churchy and 
 the creed of Athanasius, and others?" 
 
 ^' With respect to the creed of Athanasius^ the 
 sooner we get quit of it the better. Granting the 
 inferences to be fairly drawn from what is revealed^ 
 they are mere truisms, which the mind perceives 
 at once, and when announced with formality they 
 have something ludicrous in them to the wicked 
 and profane, giving rise to parodies^ as in the 
 case of Hone. It throws not the least light upon 
 the subject, and being presented in one abstract 
 form, which is never done in the Scriptures, 
 it provokes abstract discussions. The damnatory 
 clause is reprehensible, for our minds are so consti- 
 tuted, that there are many serious Christians who 
 cannot conceive that these reasonings are fair 
 inferences from Christian revelation, and though 
 they were, cannot see the necessity of annexing 
 
WITH LORD BYRON. 183 
 
 a damnatory clause to anything that is of human 
 composition. With regard to all the writers on 
 the subject, I would make the following distinc- 
 tion. Whenever a man confines himself to shew^ 
 by Scripture proofs, that the Son is God^ and the 
 Holy Ghost is God, and that there is but one 
 Godhead^ or unity of essence, he does what is his 
 duty, and he uses that sort of argument by autho- 
 rity, which is the only one suited to the case. 
 But if he mixes abstract reasonings and specula- 
 tive deductions from the attributes of God respect- 
 ing the mode of existence^ and the office of the 
 three persons of the Godhead_, it is certain that 
 he will either fall, or lead others into error. I am 
 not familiarly acquainted with those writings which 
 have professedly treated of the subject of the Tri- 
 nity ; but from what I have seen, it appears that 
 many great divines, who relied on the strength 
 of their own talents, have been justly accused of 
 leaning either to an unity without the distinction 
 of Trinity, or to tritheism. Dr. Samuel Clarke 
 was accused of the former^ and I am afraid gave 
 too great cause for it, from his language. But I 
 am inclined to believe that his error arose from an t 
 attempt to define and explain what is, to us^ in our 
 present state^ indefinable and incomprehensible ; 
 
^/ 
 
 184 CONVERSATIONS ON RELIGION 
 
 {or, conscious of his own abilities^ be attempted 
 subjects that were beyond the reach of human 
 capacity, as he has done in his reasoning on the 
 existence and attributes of the Deity « lyriori, 
 Newton also is accused of having been an unita- 
 rian, though I know not on what grounds. While 
 on the other hand, Dr. Waterland, who opposed 
 Clarke, is accused of having made use of language 
 which savours too much of tritheism. I believe 
 that it is utterly impossible to reason on this subject 
 but in the w^ay of authority drawn from the Scrip- 
 tures, proving that the Son and Holy Ghost are 
 equal to the Father, admit of a distinction, but con- 
 stitute but one divine essence. And, whoever at- 
 tempts more, will only shew his own absurdity, his 
 want of sense, and his want of proper reverence 
 for the Scriptures. No humble Christian ever 
 makes a mistake on this subject. He believes 
 what is revealed, he is conscious he cannot pene- 
 trate into these things, and he prays to the Father, 
 Son, and Holy Ghost, as one and the same God, 
 and to each according as he views the offices con- 
 nected with his own redemption. Deists, when 
 they assert that the Trinity is an incomprehen- 
 sible and mysterious subject, forget that it is not 
 so in itself, but from the state of human nature. 
 
WITH LORD BYRON. 185 
 
 which cannot comprehend the nature of spiritual 
 existence were it revealed^ and which has not 
 been revealed, precisely because it cannot be com- 
 prehended at present : but as much of it as is 
 revealed^ is plain, easily comprehensible, consola- 
 tory, and satisfactory, and implies no more diffi- 
 culty than any other truth in the Christian re- 
 velation. But while I have said so much on 
 this abstract pointy I cannot help expressing 
 my surprise how it happens that those who are 
 not religious invariably wish to begin with the 
 subject which appears to them most difficult. 
 The contrary is the case in all the other sciences 
 except religion. Some time ago, S. and M. 
 pressed me into discussion on predestination. It 
 was in vain I attempted to evade it by asserting 
 they were too ignorant to comprehend it^ and that 
 I would take up the subject at a future time. 
 I was, however^ compelled to yield to them. But 
 I could not make them nnderstand, that if the end 
 was destined^, the means must be so likewise^ a 
 connexion which (hey invariably disunited, by 
 alleging, that if a man was destined to be saved, 
 it w^as of no importance what he did, he must be 
 saved. Now such a mode of reasoning is absurd^ 
 and its absurdity would be seen, were it on any 
 
186 CONVERSATIONS ON RELIGION 
 
 other subject ; but it is impossible for any but a real 
 Christian to reason fairly on Christianity. For if 
 every thing is destined^ then the means must be 
 destined^ not the end only. Hence a man must 
 be saved, not because he does what he will, that is, 
 uses any means, but because he uses those means 
 which are destined for salvation. But plain as 
 this is_, they could not or would not see it, and pro- 
 nounced the doctrine horrid and unphilosophical : 
 that it is so in their view of it, I readily admit, Jb»t- 
 it so happens that their view of it is erroneous, 
 
 tIi^~T:^slilt^5Cffi^i£_J?J^i^- i^ On all these 
 
 difficult subjects," I continued, '^^ such as the nature 
 of the origin of evil, the fall of man, the nature of 
 the Trinity, and predestination, I find many who 
 are ready to reason; and however they are disposed 
 to acknowledge their ignorance of many of the 
 sciences, and their deficiency in every branch of 
 literature, yet each thinks himself sufficiently quali- 
 fied by the strength of his own reason alone, with- 
 out the help of the Scriptures, of which sometimes 
 they readily acknowledge their ignorance, to inves- 
 tigate these subjects and to form just conclusions ; 
 and when it is found impossible to make them 
 comprehend these subjects, or feel their own igno- 
 rance, they throw the blame on the doctrines of 
 
WITH LORD BYRON. 187 
 
 Christianity, and on those who believe and defend 
 them. 
 
 ^' This is the wisdom of the world, which by 
 reasoning attempts to find out God^ but cannot ; 
 but it is not the conduct of those who^ like chil- 
 dren listening to a parent's voice, eagerly attend 
 to the revelation which God has given them, 
 and who by prayer, meditation, and reading, en- 
 deavour to find out his will. The former will 
 never understand it — the latter will invariably 
 succeed. I therefore advise your lordship to lay 
 aside these subjects for the present, and study 
 Christianity, not in the books of Divines, which 
 are more or less imperfect, even the best of them, 
 while many are full of error ; but to commence an 
 attentive and honest examination of the Bible 
 itself, comparing passage with passage, till at last 
 you will find such harmony and clearness in all its 
 parts, and such a light and brightness of wisdom 
 upon the whole, as will leave you in no doubt 
 about its being from God, and its containing the 
 communication of the only way in which you can 
 
 be saved." 
 
 '' You recommend," said Lord Byron, ^' what 
 is very difficult. For how is it possible for a 
 person acquainted with the history of the Church, — 
 

 188 CONVERSATIONS ON RELIGION 
 
 with the writings more or less of the most cele- 
 brated Divines, — with the questions which have 
 been discussed^ and which have convulsed the 
 whole Christian world, — with the errors^ the 
 strange and contradictory opinions^ which prevail ; 
 and above all^ to see Christians at the present day 
 split into so many sects and denominations^ each 
 envying^ hating^ and often reviling, at least writ- 
 ing, against one another, — how is it possible to 
 see all this, and yet not inquire into many of those 
 points which have been so much agitated ? We 
 have sentences of one Council against the sentence 
 of another ; Pope against Pope ; book against 
 book ; sects rising up and dying away, and new 
 ones succeeding them ; — the Pope against Pro- 
 testants and Protestants against the Pope, and 
 against each other ; Arians, Socinians, South- 
 cotians, Methodists^, Quakers, Harmonists, and I 
 do not know where to end. Why do these exist 
 to perplex and puzzle the mind ? and does it not 
 seem a fair conclusion, — let it alone^ and let these 
 people fight among themselves^ and when tbey 
 have settled what religion is, then we can begin 
 to study it. 
 
 ^' I hke, however," he continued, *' your mode 
 of religion very much ; you knock away the de- 
 
WITH LORD BYRON. 189 
 
 crees of councils ; you cast away everything that 
 disagrees with Scripture ; the books full of Greek 
 and Latin, of high church and low church divines. 
 You would remove too, I dare say^, many of the 
 abuses which have crept into church establish- 
 ments. I doubt whether the archbishop of Can- 
 terbury would consider you a very great friend^ 
 nor the Scotch presbytery perhaps. On predesti- 
 nation, however, I do not think as S, and M. ; for 
 it appears to me, just from my own reflections 
 and experiences, that I am influenced in a way 
 which is incomprehensible, and am led to do 
 thino;s which I never intended ; and if there is, as 
 
 "°°^e all admit, a Supreme Ruler of the universe, 
 and if, as you say, he has the actions of the 
 devils, as well as of his own angels, completely at 
 his command, then those influences, or those ar- 
 rano-ements of circumstances, w^iich lead us to do 
 things against our will, or with ill-will, must be 
 also under his direction. But I have never en- 
 tered into the depths of the subject, but contented 
 myself with believing that there is a predestina- 
 tion of events, and that that predestination de- 
 
 pends on the will of God." 
 
 '* You have placed it/' I said, *' on its proper 
 foundation. With regard to some of your obser- 
 
 y 
 
190 
 
 CONVERSA.TIONS ON RELIGION 
 
 vations, the difficulties you mention as lying in 
 the way of Christianity are more apparent than 
 real, and are used only as excuses by those who 
 have no inclination to study it. The differences 
 among Christians, the corruption and abuses of 
 church establishments^, are certainly to be much 
 lamented^ and if I could remedy them^ I would, 
 and so would every honest man, of whatever sect 
 to which he might belong. If each who professed 
 Christianity, not only understood its doctrines 
 clearly, in all their simplicity and spirituality, but 
 reduced them to practice in his life and conversa- 
 tion^ the aspect of our religion would be more 
 bright and alluring than it has ever been, or is 
 at present. But, it must be observed, that many 
 profess Christianity, who are not Christians; 
 nay, some teach it who are not so, since it is 
 taken up by many as a liberal profession ; such 
 as medicine, or law, by which they gain their 
 daily bread. That such should act according to 
 their dispositions, characters, and circumstances^ 
 in a way different to that which religion pre- 
 scribes, and consequently, in a manner so con- 
 trary to its precepts, as to throw a sort of odium 
 and stigma on religion itself, in the estimation 
 of the careless and superficial, is not to be 
 
WITH LORD BYRON. 191 
 
 wondered at: it is equally true, and still more 
 to be regretted, that there are many weak Chris- 
 tians, whose zeal and sincerity are undoubted, 
 yet who, from the weakness of their understand- 
 ing-, attribute an importance to things which 
 are either indifferent or unessential, and who 
 (according to circumstances) either persecute 
 those who think differently, or are persecuted by 
 others equally weak, who differ from them in opi- 
 nion. From these two classes of people, from 
 their actions, and writings, and conduct, much 
 mischief ensues. Divisions, schisms, and dissen- 
 sions, are produced ; and the more keenly each 
 writes and reasons in defence of his own notions, 
 or those of the party to which he belongs, the 
 more firmly he flatters himself he is in the right, 
 and imagines he is animated with a pure zeal for 
 the church ; when, in reality, he is simply gratify- 
 ing a busy, pragmatical disposition, and confounds 
 the applause of an active partisan to a particular 
 church, with the fervour of a true Christian and 
 follower of Christ. Though, in consequence of 
 these principles, divisions exist in name and ex- 
 ternal practice among Christians, they afford no 
 excuse to the deist ; because a little attention 
 would shew him^ that these differences are chiefly 
 
192 CONVERSATIONS ON RELIGION 
 
 in things iudifFerent, and unessential, arising' from 
 the imperfection of human nature, or from the 
 imperfection of the Christian character^ or from 
 hypocrites who mix among them ; but, among all 
 those sects that are entitled to the name of Chris- 
 tian^ there is a perfect agreement with respect to 
 the fundamental principles. Though a Scotch- 
 man, for example, I can conscientiously subscribe 
 to all the articles of the church of England ; 
 every Scotchman can do the same ; so can all the 
 Independents_, Congregationalists^ and Methodists ; 
 and perhaps all real Church-of-Englandmen 
 would subscribe to the fundamental articles of the 
 other denominations. The absurdity is^ that a 
 Scotchman passing the Tweed becomes a dis- 
 senter, and an Englishman going to Scotland, be- 
 comes the same ; a zealous Presbyterian thinks 
 that every church, not founded on presbyteries 
 and synods, is corrupt and unapostolical ; a 
 Church-of-Englandman attaches the same import- 
 ance to bishops, archbishops, deans, &c. ; a 
 zealous Independent thinks that the church should 
 be separated from the state^ and each church in- 
 dependent of another. 
 
 '' All such opinions are decidedly wrongs and 
 contrary to the spirit and express precepts of 
 
WITH LORD BYRON. 193 
 
 Christianity. A man of sense laments the exist- 
 ence of such differences^ and would, if he could, 
 promote an intimate union among* all these ortho- 
 dox sects, by removing those appendages in the 
 externals of each, which would enable all to ap- 
 proximate nearer to each other. 
 
 The first sentiment which Chalmers ever pub- 
 lished was, that all dissenters should be united to 
 the church by some legal measure, which would 
 leave them free on points where^ from principle, 
 or weakness of conscience, they differed ; and that 
 the name and stigma attached to a dissenter 
 should be buried in oblivion ; for there is work 
 enough for all Christians,, to preach and teach 
 amidst the pagans which are born^ live, and die 
 around us ! Though I would sincerely wish to see 
 this union effected, and the different churches re- 
 formed, as far as some of the externals are con- 
 cerned, I do not wish to see this reformation 
 attempted by Radicals : nor do I think that the 
 attacks lately made on the church establishment 
 will have any other result, than to perpetuate the 
 abuses which all must admit. These Radicals 
 have little loyalty, and less piety ; at least many 
 of them have openly professed their deistical prin- 
 ciples ; and no honest man can join in wishing- 
 
 o 
 
194 CONVERSATIONS ON RELIGION 
 
 them success. Their arguments betray their igno- 
 rance ; and it is evident^ if they could succeed, 
 that they would maintain that a nation is as well 
 without, as with a church establishment. No 
 Christian would ever wish to see the money ap 
 plied to teach religion and morality withdrawn : 
 he might say, that it might be more justly distri- 
 buted, and given only to those who execute their 
 duty ; and that he would like to see real religion 
 flourish in every part of the nation, without the 
 distinction of churchman or dissenter ; and that 
 the funds should be applied in such a way, as 
 most effectually to promote these objects exclu- 
 sively ; and that means should be adopted which 
 should tend to repress the ambition of rank, 
 wealth, and indolence, literary or political. 
 
 From such an union, however, I would exclude 
 Arians, Socinians, Swedenborgians, and fanatics 
 of all descriptions ; leaving to them, not only 
 toleration, but perfect liberty of conscience. These 
 people have no right to the name of Christians. 
 The Arians deny that the Son is equal to the 
 Father ; although he himself expressly declares 
 that he is. The Socinians say, he is not a divine 
 character ; yet these sects call themselves Chris- 
 tians, while they reject the testimony of Christ. 
 
WITH LORD BYRON. 195 
 
 The other fanatics are too absurd iti their fancies 
 and imaginations to be reasoned with. 
 
 *'You seem to hate the Socinians," said Lord 
 Byron. ^'^ Not the individuals," I replied^ *^but 
 their principles. I believe their system a terrible 
 delusion^ and that there is more hope of a deist, 
 than of a Socinian, becoming a real Christian." 
 
 ''But is this charitable?" he asked; ''why 
 would you exclude a sincere Socinian from the 
 hope of salvation ?" 
 
 "I do not exclude him_, and certainly I am no 
 judge ; nor ought we to judge of the ultimate 
 state of any one ; but comparing the Socinian doc- 
 trines with those in the Bible^ the one or other 
 must be wrong." 
 
 " But they draw their doctrine from the Bible/' 
 said Lord B. " Yes^, so do all the fools^ enthu- 
 siasts^ and fanatics ; so the Church of Rome 
 founds a system of idolatry, as absurd as ancient 
 or modern paganism^ on the Bible. The Socinians 
 reject such parts of the Scripture, as interpola- 
 tions, or corruptions, which do not suit their 
 scheme; they turn literal things into metapho- 
 rical, and metaphorical into literal, until they suc- 
 ceed in representing original sin, the depravity of 
 our nature^ the necessity of atonement, and conse- 
 
 o 2 
 
196 CONVERSATIONS ON RELIGION 
 
 quently the whole necessity of a revelation^ as per- 
 fectly useless. Setting aside the evidence on 
 which these doctrines standi it is obvious^ accord- 
 ing to their scheme, that there was very little need 
 of a Saviour. The truth is, the Socinians are all 
 unregenerated men ; their hearts require to be 
 renewed and their heads enlightened ; and their 
 danger is, that they have formed a false system of 
 religion, and cling to it in the hope of safety. If 
 any of them are sincerely seeking the truth, 
 God will in due time teach them^ and bring them 
 out of their Socinian delusion ; but those who die 
 believing it, die, as far as I can judge, unregene- 
 rated, and consequently, according to the Scrip- 
 tures, die in a most dangerous state." 
 
 '' Their religion," said his lordship, " seems to 
 be spreading very much. Lady B. is a great one 
 among them, and much looked up to. She and I 
 used to have a great many discussions on religion, 
 and some of our differences arose from this point ; 
 but on comparing all the points together, I found 
 that her religion was very similar to mine." 
 
 I Svaid I was exceedingly sorry to hear that her 
 ladyship was among such a set, and I hoped that 
 ere long she would see her error and danger. 
 *'But," I added, ^Svere thousands more of the 
 
WITH LORD BYRON. 197 
 
 great,, and the noble, and the learned among" 
 them, Christianity will stand and raise its head 
 with ultimate success from amidst the ruins of 
 superstition, ignorance, idolatry, and damnable 
 heresies." 
 
 ** I should have been pleased," said Lord B. 
 ^^ that you had known Shelley. I should like to 
 have seen you argue together. You very much 
 remind me of him, not only in countenance^ but in 
 your manner of speaking. He was to have been 
 my companion in Greece^ poor fellow ! had the 
 unfortunate accident which deprived him of life 
 not taken place." 
 
 I replied, that I should indeed have been pleased, 
 were he here now : not that I might argue with 
 him, but that time might have been given to him 
 to change his sentiments, and amend his life. *^ I 
 never read any of his writings, but I have seen 
 some extracts from them in the ^ Quarterly Re- 
 view/ and most certainly it would be no honour to 
 resemble him in his opinions, whatever it might be 
 to do so in other respects. From what he says 
 there, he appears to me to have been a man totally 
 destitute of common sense. His poetry may per- 
 haps be fine and sublime, but to me it is perfectly 
 unintelligible ; unless so far as it appeared that 
 
1 98 CONVERSATIONS ON RELIGION 
 
 the poor man was a virulent hater of Christianity^ 
 and ascribed all the evils and miseries of life to its 
 introduction." 
 
 *^ I do not at all mean to defend his senti- 
 ments," said Lord B., '^ nor to approve of the 
 mode in which he published them ; but Shelley pos- 
 sessed many virtues^ and many excellent qualities, 
 and you would have liked him as a companion. 
 He was cool in his manner ; yet impassioned,, ani- 
 mated, and eloquent in his conversation. I was 
 much amused with him and another gentleman," 
 (he mentioned the name, but I forgot it ;) *' one 
 was a Platonist, the other was not; and, after 
 long arguments, they converted each other." 
 
 ^^ A proof/' I said, "that the opinions of neither 
 were sound nor well weighed. Such things do 
 very well for school -boys ; but how a man of sense 
 can conscientiously believe in the numbers and 
 ideas of Plato is to me inexplicable. I wish, 
 sincerely^ however, that Shelley had been alive^ 
 that the wanderings of his imagination had sub- 
 sided, and that he had become a sober, sensible 
 man, a good Christian, and an honest member of 
 society." 
 
 ^' He possessed," said his lordship, ^' one of the 
 first Christian virtues, charity and benevolence^ 
 
WITH LORD BYRON. 199 
 
 His benevolence was universal^ and his charity far 
 beyond his means," 
 
 '^ This is a virtue^ " I replied, ^^ and esteemed 
 such among Christians^ undoubtedly, but it is 
 not a Christian virtue, unless it proceeds from 
 Christian principles. With Shelley it surely could 
 not be a Christian virtue. I admit that it is a vir- 
 tue, a heathen or an infidel virtue^ if you please ; 
 and he has had, and let him have, as much praise 
 from men on account of it as he deserves: but 
 in the sight of God it is nothing, for he has de- 
 clared that nothing is pleasing to him, but what 
 proceeds from a proper motive and principle^ 
 the fundamental point of which, belief in and 
 love to Christ, was unfortunately wanting in 
 Shelley. His fate is lamentable. I heard that 
 he came out either to prosecute his inquiries 
 with a view to overturn Christianity, or to write a 
 book with that intent. Poor man ! he little knew 
 against whom he was fighting. His time came, 
 and he died ; died with his sins unrepented of 
 and unanealed, — a striking warning to others, as 
 to the opinions they should form, the mode in 
 which they should live, and the necessity of pre- 
 paring for death and judgment."' 
 
 '' I see," said Lord B., " it is impossible to ex- 
 
200 CONVERSATIONS ON RELIGION 
 
 cite in your mind sympathy, or obtain a proper 
 degree of allowance^ for an unfortunate man of fine 
 genius and imagination." 
 
 '^ I have as much sympathy/' I said, " and 
 more than those who may praise and lament him 
 the loudest ; at least I ought to have more, not 
 because a fine poet was lost to the world, but 
 because a fellow-creature died so awfully and 
 suddenly; and_, in such a career of wild and infidel 
 principles and sentiments, was summoned to the 
 presence of his judge." 
 
 I observed that by this time the day w^as de- 
 clining, and apologized to his lordship for having 
 detained him so long. '^ The subjects are per- 
 haps more interesting," I said, ^' to me than to 
 you, and in pressing them on your notice, with 
 a hope that they may do you good, I am apt 
 to forget times and seasons. I must now return 
 to the city, and I trust and pray that your lord- 
 ship wdll give due attention to them ; for with- 
 out a belief in these doctrines, you can never 
 be happy here, nor safe hereafter. God has given 
 you a fine understanding, a knowledge to dis- 
 tinguish between right and wrong. Every sub- 
 ject to which you choose to direct your attention 
 you can master ; but there is no art or science 
 
WITH LORD BYRON. 201 
 
 which you can learn by intuition. Bestow then 
 as much of your time on the examination of reli- 
 gion_, as you would upon any other subject which 
 may excite your interest, and you will find that it 
 is in every respect most reasonable : and I trust 
 you will become, what I hope one day to see you, 
 an ornament and boast to your country, and an 
 object of joy to every honest and sincere Chris- 
 tian." 
 
 '^ I intend to study the subject certainly/' said 
 Lord B. ; '^ you must give me time : you see I 
 have begun well ; I listen to every thing that is 
 said,, but you cannot expect me to become a good 
 Christian all at once ; you have found me, have 
 you not ? approach nearer to your sentiments than 
 you had expected." 
 
 ^^ You have indeed done so, and I rejoice at it ; 
 and I have no hesitation in sayings that I have 
 more hope of your lordship than of the others, 
 with the exception of one : for you have shewn 
 more candour, and patience, than I could possibly 
 have expected." 
 
 ^' Who is it that you have more hope of than 
 me?" '' It is S./' I said, 'though of him I am 
 not certain ; the result of all depends on the will 
 of God: yet, judging by human probabilities and 
 
202 CONVERSATIONS ON RELIGION 
 
 means, I would augur well of S. He possesses 
 a wild and fanciful imagination^ has never studied 
 the subject, nor bestowed on it any attention ; his 
 mind is full of a Christianity^ the result of his 
 own false conceptions ; he has therefore despised 
 it ; and even now, when he is better informed^ his 
 former imaginations run away with him ; and 
 notwithstanding the knowledge he has acquired^ 
 he bursts forth, and flies into the most fanciful 
 objections, views^ and absurdities. But he pos- 
 sesses a sincere, open, and honest understand- 
 ing; and if this has fair play, — if life is prolonged 
 to him, and his attention continue to be directed 
 to the subject, I have not the slightest doubt 
 but it will terminate in conviction. 
 
 '' As for the others, I do not know what to think 
 or say. They seem so hardened and indifferent,, 
 that the subject appears only as an exercise of 
 their reason, or a means of amusement and ridi- 
 cule. It is difficult to keep your attention fixed 
 on the subject. You enter into other studies^ 
 amusements, and occupations^ and religion does 
 not engage your thoughts ; thus, you can never 
 understand it. The accidental circumstance of 
 my being here has excited a transient interest 
 and curiosity^ which will vanish probably as soon 
 
WITH LORD BYRON. 203 
 
 as we are separated. I shall do what I can 
 among you, and the principal thing which I 
 would urge with you all, is your almost perfect 
 ignorance of the subject, consequently the neces- 
 sity of studying it. With respect to myself^ I 
 have to request, that if I advance an opinion 
 which does not appear well founded^ you will 
 ascribe its insufficiency to me; and I beg that 
 you will throw the blame on me rather than on 
 religion ; for though I may not be able to explain 
 every thing well, or in a manner satisfactory to 
 you, I beg to assure you that others can. One 
 thing is evident, that every one of you must 
 change your sentiments, and mode of life_, before 
 you can be safe ; and if you reject religion, it must 
 be at your own peril,, and not from any defect in 
 the clearness, force, and evidence of its truth." 
 
 " I own/' said Lord B., '' the difficulty of 
 fixing, and continuing one's attention to such 
 subjects, considering the circumstances in which 
 we are placed, and the strong and urgent calls 
 to other matters. I think^ however, that I may 
 say I shall bestow more attention on it than I 
 have hitherto done ; but whether I shall reach the 
 standard of orthodoxy^ I know not." 
 
 " We have no standard of orthodoxy, except 
 
204 CONVERSATIONS ON RELIGION 
 
 the leading* principles of Christianity, followed by 
 a pure and pious life. I do not wish you, nor any 
 one else, to enter into the mazes of theological 
 speculation. Christianity is a practical thing: 
 reduce it to practice, believing first in the funda- 
 mental doctrines, and we shall all be satisfied. 
 
 "■ The best way of understanding the Scrip- 
 tures, is to take the Bible by itself, and ex- 
 amine its several parts, and what is obscure, or 
 briefly expressed in one part, will be found clearly 
 and fully stated in another. The doctrines are 
 not presented to us in a systematized form, but are 
 declared, applied, and implied, and repeated, ac- 
 cording to the actual circumstances of the people 
 and the time in which they were revealed. Many 
 good men, from the love of system, have nar- 
 rowed, and limited the doctrine of the Scriptures ; 
 and in the systems which have been presented to 
 us at different times, there is much which is 
 merely inferential, and, consequently, less certain 
 than that which is direct and positive. Although 
 no system, at least none which I have seen, is free 
 from objections ; yet, these are not without their 
 use, inasmuch as they present, in one strict, and 
 concentrated view, the whole of the doctrines and 
 actions which ought to flow from them. We 
 
WITH LORD BYRON. 205 
 
 should, however^ never forget that they are the 
 compositions of men liable to error^ and though 
 they may be read as assistants, they are never to 
 be taken as the standard of our faith. Whenever 
 a difficulty or dispute arises, it must be settled by 
 the words and meaning of the Scriptures them- 
 selves^ and not by any thing which an uninspired 
 Christian may write or say. 
 
 *^ 1 have very few books with me on religious 
 subjects^ and none which present a complete 
 view, or systematic arrangement of Christianity, 
 except one. It is perhaps the best that has been 
 published, and I know of none which has been 
 so extensively useful^ especially to the poor ; and 
 I acknowledge that I have derived more instruc- 
 tion and improvement from it^ than from works 
 of greater fame and higher pretensions. It is 
 * Boston's Fourfold State/ which describes man 
 as he was in a state of innocence, before the fall ; 
 in a state of condemnation after it ; in a state of 
 begun recovery, or regeneration and sanctifica- 
 tion ; and in a state of happiness or misery. It 
 has the merit of being short ; and though it is 
 written in a plain^ and rather antiquated style, it 
 is bold and energetic in its language : every as- 
 sertion is supported by reference to Scripture, 
 
206 CONVERSATIONS ON RELIGION 
 
 and it is full of matter and ideas, and some of 
 them striking- and original : if you please, I will 
 send it to you; I think that you may read it with 
 great advantage." 
 
 ^'' I shall read it with great pleasure/' said 
 Lord B. ; '^ I have not the least prejudice against 
 the style of our older writers, I am quite accus- 
 tomed to it, and prefer the force and energy of 
 their language, to the soft harmonious periods of 
 the present day, which have more sound than 
 sense." 
 
 I now rose to depart ; and I said to Lord B., 
 *' Although I may perhaps have wearied your 
 lordship with so long a lecture, yet^ I am so 
 pleased with the attention you have shewn, and I 
 have so much hope that it may be useful, at least 
 so far as to induce your lordship to prosecute the 
 study of Christianity^ that I should feel great 
 pleasure to have another opportunity of con- 
 versing with you, if agreeable and convenient." 
 
 ^' I shall be glad to see you at all times, and 
 as often as you can come out. I have no parti- 
 cular engagements. When my friends come from 
 Argostoli, it is on no fixed day." '^ Does your 
 lordship intend soon to go to Greece?" ^* In 
 about ten days or a fortnight all things will be 
 
WITH LORD BYRON. 207 
 
 ready, I believe, for our departure ; but there is 
 nothing that can prevent me from seeing* and 
 hearing- you at any time ; and if you should come 
 when I am out riding*^ just sit down^ and 
 take a book^ and amuse yourself till I return. 
 You will find" — looking at the books on the 
 side-tables — " something* to amuse you, although 
 they are rather upon profane than sacred things." 
 
 I then took leave of Lord B.^ and rode down 
 to see an officer who lived a mile beyond his 
 house, and on my return I met his lordship and 
 Count Gamba riding home with great speed, for 
 a heavy shower had just come on. 
 
 On reflecting on all that had passed, I thought 
 there were many things which I should have 
 added, and others which I ought to have ex- 
 pressed in a manner more forcible and clear. I 
 thought I had done wrong also in allowing the 
 subject to engross me so much, as I feared lest 
 my long conversation would rather tire than in- 
 terest him. On examination, however^ it ap- 
 peared to me, that Lord B. shewed no signs of 
 weariness, but continued as attentive and active 
 at the close as at the commencement. 
 
 His ideas were rapid^ and his associations very 
 singular. He was lively and animated, and^, 
 
208 CONVERSATIONS ON RELIGION 
 
 though apparently expressing his real sentinients^ 
 there was never any great degree of seriousness 
 mixed with them, nor did he ever allow any op- 
 portunity of uttering a pun, or saying a smart 
 thing, to escape him. It was impossible, from the 
 rapidity of his manner and ideas, that the con- 
 versation should be very connected, and I was 
 often obliged to bring him back to the subject 
 when he wandered from it, which I did indeed 
 so intentionally and incessantly, that it could only 
 have been justified by the circumstance, that 
 there was an implied understanding that I visited 
 him only on account of religion ; and therefore 
 it was excusable in me to make as much of my 
 time as possible, in order to convince him of its 
 truth. 
 
 There was nothing in his manner which ap- 
 proached to levity, or any thing that indicated a 
 wish to mock at religion ; though, on the other 
 hand, an able dissembler could have done and 
 said all that he did with such feelings and inten- 
 tions. On the whole, I was satisfied that I had 
 endeavoured simply to do my duty, but I was not 
 satisfied that I had done it well ; while I am per- 
 fectly uncertain what impression was made on 
 Lord B.'s mind. 
 
WITH LORD BYRON. 209 
 
 I was not able to visit him so soon as I had in- 
 tended^ as I was seized with a sore throaty which 
 confined me to my room for several days. In the 
 mean time some of our friends visited him^ and 
 the conversation with each turned more or less 
 upon me, and on what I had said to him ; and 
 what he said was repeated to me by those to 
 whom he had spoken. 
 
 I asked one gentleman who was rather intimate 
 with him : '' Do you really think that Lord B. is 
 serious in his expressed desire of hearing religion 
 explained : has he exhibited any contempt or ridi- 
 cule at what I said ? I wish to know the truth ; 
 because, if his lordship merely wishes to enjoy the 
 novelty of a religious scene, and to study cha- 
 racters, it would be useless to give myself any 
 farther trouble about him : but if he is in earnest, 
 then it is my duty to do all that I can." 
 
 The gentleman assured me^, that he had never 
 heard Lord B. allude to the subject in any way 
 which could induce him to suspect that he was 
 merely amusing himself, " But on the contrary," 
 said he, '^ he always names you with respect. But/' 
 he/added_, " I do not think you have made much 
 impression on him ; he is just the same fellow as 
 before. He says he does not know what religion 
 
210 CONVERSATIONS ON RELIGION 
 
 you are of^ for you neither adhered to creeds nor 
 councils — that you were very frank and liberal, 
 and confined yourself to the Scriptures alone^ 
 without caring anything about the speculations of 
 Divines. He likes this, but he does not under- 
 stand your doctrine of the Trinity, as you seem to 
 separate the Persons from the Essence, and make 
 the Essence quite distinct and separate." 
 
 I said I was sorry Lord B. had misunderstood 
 me on both points. In the first place, my religion is 
 not new ; it is the religion of all real Christians, 
 whether in the church of England, Scotland, or 
 among the Dissenters, abstracted from all specu- 
 lation about ceremonies and external worship ; — 
 things which are of minor importance, and on 
 which so many differ, should not be brought 
 before his lordship's mind at present. My object 
 was to fix his attention on the fundamental doc- 
 trines of Christianity, respecting which all Chris- 
 tians were agreed. With respect to the second 
 point, the mistake was equally great ; for I had 
 expressly stated that the three Holy Persons in 
 the Trinity were the same in essence, though I 
 had said that this essence could never be perfectly 
 comprehended by us, even in our highest state of 
 enjoyment in heaven : for how could a finite being 
 
WITH LORD BYRON. 211 
 
 comprehend one who is infinite ? " I am glad you 
 have mentioned these things to me^ as it is of im- 
 portance that I should undeceive him ; for 1 should 
 be vexed, if he imagined that I had a new scheme 
 of religion^ or that I entered into incomprehensible 
 and speculative opinions of the Deity, which I had 
 always to him so strongly condemned^ as indicat- 
 ing a weakness of understanding." 
 
 The wits of the garrison made themselves 
 merry with what was going on, and passed many 
 jokes on the subject. Some of them affected to 
 believe, — I know not on what ground, — that 
 Lord B.'s wish to hear me proceeded from his 
 desire to have an accurate idea of the opinions 
 and manners of the Methodists, in order that he 
 might make Don Juan become one for a time, and 
 thus paint their conduct with the greater accuracy 
 and fidelity : some of them did not hesitate to tell 
 me that this was the case, and that, if I were wise, 
 I should let his lordship alone. 
 
 My answer was short and decided. ^^ I could 
 not affirm that Lord B. had not the intentions 
 they ascribed to him^ but if he had^ he did not 
 act like a gentleman in wishing, of his own accord 
 and at his own request, to be introduced to me^ 
 to hear me on these subjects : but if such were 
 
 P 2 
 
212 CONVERSATIONS ON RELIGION 
 
 his design, it would have no effect upon me, as 
 1 neither feared his ridicule nor his poetry^ and 
 would therefore converse with him on the subject 
 till such time as it was more certain what his 
 secret intentions were." 
 
 After I was recovered, I took the first opportu- 
 nity of going out to visit his lordship. I arrived 
 about eleven, and found him at home and disen- 
 gaged. He said he was sorry to hear I had 
 been ill. *"* I intended, if it had continued longer^ 
 to call and visit you." I thanked him for his 
 politeness,, and said, ^^ It was fortunately a very 
 slight illness, but that poor M. and his wife were 
 very unwell." His lordship expressed himself 
 sorry to hear it, and inquired how he was. ^^ The 
 cause of his illness is very strange. How could 
 a man in his senses act as he did? If he recover, 
 it will be a lesson to him for the future." I 
 assured him much of what had been said was 
 exaggerated, and trusted, that if he recovered, 
 which I hoped, for his own sake and that of 
 his friends, he would, his illness would tend to 
 fix his mind seriously upon those subjects which 
 he had hitherto derided. ^'^ You have made no 
 convert of him^ I believe," said his lordship. 
 *' How does S. get on ? Is he in a fair way 
 
WITH LORD BYRON. 213 
 
 still?" '' He continues," I replied^ ''to read the 
 Bible, to reflect on these subjects, and he has 
 read several books which I gave him; and though 
 he is not convinced, his progress hitherto is so far 
 pleasing." 
 
 " Has your lordship," I said, " read any of the 
 books I took the liberty of sending?" " I have 
 looked into Boston^, but have not had time to 
 read far. I am afraid it is too deep for me !" 
 " Be not afraid," I said, " but continue, and you 
 will find it easier than you imagine ; for how can 
 that be deep which the most illiterate people 
 understand? The scroll that I sent you about 
 Warburton, perhaps you will not be able to make 
 out ; if you will give it to me now, I will read it 
 to you, as you may find my hand- writing difficult." 
 " Not at all," said his lordship, " I mean to give 
 all you have sent me a serious perusal ; but of 
 late I have been busy with my correspondence, 
 and in preparing to set out for Greece." ^' When 
 does your lordship depart?" " I have not fixed 
 the time ; I shall wait for information^ and to 
 hear further from Trelawny and Brown. The 
 discord and dissensions among the Greeks are 
 still unsettled." ''Would it not be better for 
 
214 CONVERSATIONS ON RELIGION 
 
 your lordship to wait here, and^ by your counsels 
 and correspondence, keep the discordant parties 
 in check? for each will hope to gain your 
 favour and approbation. If you go into Greece,, 
 you must unite with one party, consequently the 
 other will immediately become your enemy." 
 ^'That scheme may be good, and it accords with 
 my wishes. I like this place, I do not know why, 
 and dislike to move. There are not, to be sure, 
 many allurements here, neither from the commo- 
 diousness of the house nor the bleak view of the 
 black mountain, — there is no learned society, — 
 nor the presence of beautiful women ; and yet, for 
 all that, I would wish to remain, as I have found 
 myself more comfortable, and my time passes 
 more cheerfully than it has for a long time done." 
 '' Why not remain longer, then ? your health and 
 comfort ought to be among the first objects of your 
 consideration ; nor ought they to be sacrificed, 
 unless you were certain that your presence in 
 Greece would be attended with advantages, which 
 is still doubtful ; while your presence here, and 
 your counsels, cannot fail to diminish the conflict 
 of the contending parties, and hold in some degree 
 the balance between them." He said, "I have 
 
WITH LORD BYRON. 215 
 
 pledged myself in the cause, and something" is 
 expected from me ; whether I can do any good^ I 
 know not ; but I cannot recede, and being so near^ 
 it will be attributed to other motives than pruden- 
 tial or political^ if I remain here. After all, it 
 is my own indolence that makes me dislike to 
 move ; for though I have been a sort of wanderer 
 on the earth, I have always quitted each place of 
 residence with some regret, from a dislike of trou- 
 ble and care, I suppose." I replied, ^^ If you go 
 to Greece, you will find it difficult to procure that 
 quiet and retirement which are conducive to health. 
 Your name^ your money, are objects of too much 
 importance and influence not to excite the hopes 
 of the different parties ; and you will be forced into 
 public life, whether you will or no, and may be led 
 into scenes which will be displeasing to your 
 humanity. Amidst the barbarous and unprin- 
 cipled chiefs and partizans in Greece, a chief of 
 superior power, influence^, energy, and decision^ is 
 required — a sort of Buonaparte, who will execute 
 the laws with severity and rigour^ and compel 
 obedience, by awe and terror, among men who are 
 too much influenced by party spirit and selfish 
 views to hsten to the voice of humanity or justice. 
 
216 CONVERSATIONS ON RELIGION 
 
 This is wanted among- the lawless and turbulent 
 sons of Greece ; and he who is not prepared to 
 act with energy, and enforce obedience, even by a 
 terror and severity which are foreign to his nature, 
 is very little likely to do much good in Greece." 
 ^^I know the Greeks," said his lordship, "well, 
 and know also, that when I go over, I shall be 
 beset by the different parties, to some of whom, 
 who shall find out my weak side, I shall become 
 the prey ; and be with them a favourite as long as 
 my name and money can be of any use to them." 
 
 Count G. here entered the room, and some 
 general conversation was held about the w^eather 
 and news : after a few moments he retired^ and the 
 conversation was resumed between his lordship 
 and myself. 
 
 ^^ You will have an opportunity of seeing pro- 
 bably to-day Lord Sidney Osborne^ from Corfu." 
 "^ When did he arrive ? " asked his lordship. 
 '' Last night." " What did he come for?" " I 
 do not know," I said ; ^^ but rumour says it is 
 simply to pay you a visit." '' I am very glad of 
 it, I have not seen him a long time ; we are rela- 
 tions. He is a merry fellow, and has some fine 
 qualities, but I do not know if he is very reli- 
 
WITH LORD BYRON. 217 
 
 g-ioiis. Do you know him?" I answered^ ^^ No." 
 ** Then," he said, ^^ you must stay, and try and con- 
 vert him." I said, ^^ I willingly would if I could^ 
 but that I had no great encouragement from 
 those whom I had already tried, to begin with 
 new ones; let me first convert your lordship, 
 and you can assist me in converting others ; your 
 name, example, and eloquence, will then have 
 great effect, and pave the way for great success." 
 
 *' I have begun," he said, '^ very fairly ; I have 
 given some of your tracts to Fletcher, who is a 
 good sort of man, but still wants, like myself, some 
 reformation, and I hope he will spread them 
 among the other servants, who require it still 
 more. Bruno and Gamba are busy reading 
 some of the Italian tracts, and I hope it will have 
 a good effect upon them. The former is rather 
 too decided against it at present, and too much 
 engaged with a spirit of enthusiasm for his own 
 profession, to attend to other subjects ; but we 
 must have patience, and we shall see what has 
 been the result." ^^ I pray that it may be a good 
 one, but let them not want your good example, 
 which you know must have a powerful influence 
 upon them." 
 
 ^' I do not fail," he said, ^* to read from time to 
 
218 CONVERSATIONS ON RELIGION 
 
 time my Bible, though not so much, perhaps/as I 
 should." ^' Have you begun to pray that you 
 may understand it?" ^' Not yet," he said, '' I 
 have not arrived at that pitch of faith yet^ but it 
 may come by-and-bye ; you are in too great a 
 hurry. Remember how long you have been with 
 S. and M., and the others, and consider what pro- 
 gress they have made. Does S., the most hopeful 
 of these, pray ? " '' No," I said, '' I hardly be- 
 lieved it ; for a few days ago he told me he did not 
 see the use of prayer, as God, who knew our 
 thoughts before we could utter them, required no 
 formal act, and form of words_, which could convey 
 no new information to him." ^' Well_, and what 
 said you to that?" *^ I reasoned with him on the sub- 
 ject — told him it was a positive duty commanded — 
 that it would not have been so, had it not been use- 
 ful — that it was an act of worship, and adoration, 
 due to the Creator, and a means of grace : inas- 
 much as the effect left on the mind was always con- 
 ducive to virtue and piety^ and kept us in a pro- 
 per frame for fulfilling all our various duties, in 
 thought, word^ and deed." ^^ But you have not 
 convinced him?" ^^No, I know too well the 
 folly and pride of the heart. It is the last, and 
 one of the most difficult acts of conviction, to force 
 
WITH LORD BYRON. 219 
 
 a sinner on his knees ; but when once he is reduced 
 to this, his case is hopeful. When I see you or 
 any of the others in this state^ I shall then begin 
 to entertain very favourable hopes of you." "And 
 till then, you will think us in a bad way ? " ^' Cer- 
 tainly, and decidedly." " But/' I continued, ^^ we 
 must not despair; continue to read the Scrip- 
 tures^ to reflect on what you read, and this first 
 and most important pointy prayer,, will be soon 
 gained^ and its utility and necessity will be in 
 time enforced clearly on your mind, better than 
 by any argument that I can use." 
 
 '^ There was a book/' said his lordship^ " which 
 I intended to shew you ; I believe it is here/' go- 
 ing to a side-table on which a great number of 
 books were ranged. He soon took hold of an 
 octavo, and shewed it to me. I looked at the 
 title-page, and found it ^^ Illustrations of the Moral 
 Government of God, by E. Smith, M. D., Lon- 
 don.'* '^ Have you seen it?" asked his lordship. 
 *' No," I said^ '' I had neither seen it nor heard 
 of it : what is its object ?" ^^ The author," he 
 rephed, ''proves that the punishment of hell is 
 not eternal — it will have a termination." ^^ This 
 is no new doctrine," I said : *Mhe author, I sup- 
 pose, is one of the Socinians, who in a short time 
 
220 CONVERSATIONS ON RELIGION 
 
 will try to get rid of every doctrine in the Bible ; 
 and terminate (which^. indeed^ if they were con- 
 sistent, they would already have done) in pure 
 deism. How did your lordship get hold of this 
 book?'* "^ They sent it out to me from England, 
 to make a convert of me, I suppose : the argu- 
 ments he uses are strong. He draws them from 
 the Bible itself, and by shewing that a time will 
 come when every intelligent creature shall be 
 supremely happy, and eternally so^ he expunges 
 that shocking doctrine, that sin and misery will for 
 ever exist under the government of a God whose 
 highest attribute is love and goodness ; and thus, 
 by removing one of the greatest difficulties, recon- 
 ciles us to the wise and good Creator whom the 
 Scriptures reveal." 
 
 '^ But/' I said^ '' how does he account for 
 the existence of sin and misery in the world at 
 present^ and for its having existed six thousand 
 years ? This is equally inconsistent with the idea 
 of the pure love and goodness of God, or such a 
 notion of it^ to the exclusion of his justice and 
 holiness ; and if they exist now in our time, as no 
 one can deny, without being incompatible with 
 the Divine goodness, why may not sin and misery 
 exist for ever, if sinners remain impenitent, and 
 
WITH LORD BYRON. 221 
 
 refuse the only remedy which can render them good, 
 without being' inconsistent with his attributes?" 
 *' Nay," he said, '' that is not a strong argument ; 
 for a good God can permit sin to exist for a 
 while, but evince his goodness and power at last, 
 by rooting it all out, and rendering all his creatures 
 happy." '' I admit he can, but still the principle 
 I contend for holds good,— that, for aught we 
 know, sin may exist for ever, if it can exist for a 
 while, without being inconsistent with the Divine 
 attributes ; for what is not inconsistent at one 
 time, cannot be so at another ; and the fact, whe- 
 ther the case will be so or not, will depend on 
 other principles than the mere consistency or in- 
 consistency of sin and misery under a divine 
 government. Its duration, whether through time 
 or eternity, must depend upon some other prin- 
 ciple." 
 
 '' Well/' he replied, '' it proves the goodness 
 of God, and is more consistent with the notions 
 of our reason, to believe, that if God, for wise 
 purposes, permitted sin to exist for a while, in 
 order, perhaps, to bring about a greater good 
 than could have been effected without it, that his 
 goodness will be more strikingly manifested, in 
 anticipating the time when every intelligent 
 
222 CONVERSATIONS ON RELIGION 
 
 creature will be purified from sin, and relieved 
 from misery, and rendered permanently happy." 
 
 ^^ It would," I said, '^ certainly be more suit- 
 able to our ideas of humanity, to believe that 
 hell, or a place of punishment^ did not exist, or 
 that finally it will be abolished, and all, even the 
 devils, rendered happy ; but our ideas and notions,, 
 imperfect as we acknowledge ourselves, cannot 
 surely be the measure by which to judge of God, 
 nor the rule by which he will act. As of our- 
 selves we cannot ascertain, either by conjecture, 
 hypothesis, or experiment, anything about eter- 
 nity, except what God is pleased to reveal to us, 
 his revelation must decide the point; and we must 
 receive it precisely as it is given, and neither 
 believe more nor less than what he reveals : and 
 if he reveals a temporary hell^ we may believe it, 
 and rejoice at it, for the sake of those who die 
 impenitent; but if he reveals a hell of eternal 
 duration, we must receive it, and grant God to 
 know, rather better than we can, what is com- 
 patible with his goodness, and infer with certainty 
 that it must be so, or it would not be." ^^ Come/* 
 said his lordship, ^^ the author founds his belief 
 on the very Scriptures themselves." '^ What does 
 he say?" I asked. ^' Here," said his lordship, 
 
WITH LORD BYRON. 223 
 
 handing the book, " you may find many pas- 
 sages in the Bible, where the word Everlasting, or 
 Eternal^ signifies limited duration." I took the 
 book, and looked over several extracts, in which 
 the word aiwv, which simply signifies age, is read^ 
 for a limited time ; from which the author inferred 
 that it might probably always signify the same — 
 that when eternal punishment is mentioned, it 
 only means punishment from ages to ages, but 
 never implies that it will have no termination. 
 
 After glancing over a few pages^ I said, '^^ If 
 the author has no further evidence of the limited 
 duration of eternal punishment than these critical 
 reasonings upon the meaning of words in the 
 Greek language, and presumes that this doctrine 
 is more suitable to our ideas of the infinite good- 
 ness of God, I am afraid he will find himself 
 miserably mistaken^ when time shall have an end^ 
 and when duration is no longer measured by the 
 heavenly bodies— when, as we have reason to be- 
 lieve^ existence will be eternal, without limit or 
 termination. This existence after time, and what 
 is meant by Eternal in our language, the Greeks 
 have no other way of expressing than by the word 
 uiums, from age to age, for ever, eternal : when 
 the word is applied to things and objects of this 
 
224 CONVERSATIONS ON RELIGION 
 
 world, it must be understood from the nature of 
 the subject, and implies a duration commensurate 
 with the existence of the present state of things ; 
 but when it is applied to things after the close of 
 the present state, as is the case when the last 
 judgment is pronounced, it must clearly be under- 
 stood to refer to eternity, or an existence without 
 measure of time or duration, as it is used evi- 
 dently to denote such a state of existence. I 
 should like to know^ from the author, what other 
 word the Greek language affords to express eter- 
 nity. If the word alunos often and necessarily 
 implies limited duration, it does so because it 
 is applied to temporal things, but the phrase 
 sls^ aiu:vcx,s u\ou-jm, never, as far as I have known, is 
 applied to temporal things^ but to what is eternal^ 
 and is never employed but when speaking of exist- 
 ence after the termination of this world. It is 
 strictly equivalent to our for ever and ever, which 
 implies duration without end ; and it has no more 
 been deemed necessary to repeat aiwv, &c. &c., 
 than it has been to repeat the words ever and 
 ever more frequently in our language for the ex- 
 pression of eternity." 
 
 Were it granted, therefore^ that in the Scrip- 
 ture these terms indiscriminately are applied to 
 
WITH LORD BYRON. 225 
 
 time^ and to proper eternity, — whicl^ however, 
 is not the case, since there is always a redupU- 
 cation of the phrase when applied to eternity, — 
 is it a proper conclusion that there is no strict 
 eternity, since we have no word exclusively to 
 express it, and because we, in the looseness of 
 language, apply the same terms to both states of 
 things ? This, surely, no man of common reasoning 
 would contend for. The author, therefore, has 
 puzzled and confused himself with words. He 
 must allow that there is an eternity, or unlimited 
 duration after time. If he allows it, then he 
 must shew that the Greek language could have 
 furnished other and better terms to express un- 
 limited duration, and there would be some force 
 in his argiiment; but as he cannot, it is a most 
 absurd and ridiculous conclusion, that because 
 the same word or phrase is applied to both states, 
 that one only, to wit, limited duration, exists. 
 This would, indeed, make us slaves to terms. 
 I have always understood that words are re- 
 ceived in a greater or less latitude, according- to 
 the nature of the objects to which they are applied, 
 and that one word or phrase is always modified in 
 the meaning by the context. But," I continued, 
 *' there are other and still more irresistible 
 
 Q 
 
226 CONVERSATIONS ON RELIGION 
 
 grounds on which the author may be confuted. It 
 is a complete and virtual denial of the atonement 
 and death of Christ, and of the whole scheme of 
 salvation as taught in the Scriptures. If pur- 
 gatory is to take place, not after the sinner's 
 death, but after the last judgment, and is to have 
 the effect of purifying a man from sin, by some 
 mode which he does not explain, (after a greater 
 or less extent of duration,) what was the use of 
 Christ's coming into the world ? Both this 
 scheme, and that of the Roman Catholic pur- 
 gatory, is absurd; though this far surpasses the 
 other : for the former is to terminate at the last 
 judgment, — this to take place after it ; and if either 
 were true, — if an expiation of sin could be made 
 by suffering, — then faith in Christ, and the renova- 
 tion of the character by the influence of the Holy 
 Spirit, is vain. The few that would be saved and 
 rendered fit for heaven in the former way, would 
 bear no comparison with the number of those 
 ultimately saved by bearing the punishment of 
 their own sins. And it may be asked why was 
 such a preparation of miracles and prophecies 
 made to announce the approach of Christ, — and 
 why did the Divine nature submit to take a human 
 form, and bear the sufferings of a persecuted life 
 
WITH LORD BYRON. 227 
 
 and ignominious death? Will all these men 
 have a day of judgment set apart for them, in or- 
 der that it may be decided whether they are suffi- 
 ciently absolved, and fit for heaven ; or will each 
 be taken up as his period expires? And how, and 
 by what means, are their united natures to be 
 changed, — are they to become holy, pure, and 
 obedient under the torments of punishment? For 
 it is not clearly seen how punishment can change 
 the heart; it is now rather to harden it, — and 
 the whole scheme of the Christian revelation is 
 decidedly against it ; for if the one is true, the 
 other cannot be so." 
 
 *^But why are you," said his lordship^ "so 
 anxious to maintain and prove the eternity of hell 
 punishments ? It is certainly not a humane doc- 
 trine, and appears very inconsistent with the mild 
 and benevolent doctrines of Christ." *^ I maintain 
 it/' I said, ^^ because it is revealed in the Scrip- 
 tures, and because a disbelief in it renders the 
 whole of the doctrines of Christ perfectly unne- 
 cessary, and is quite subversive of them ; and it 
 appears nothing else than a delusion of the devil 
 to persuade men to continue in sin here, under the 
 assurance that it will be well with them at last." 
 '' A real Christian has, in one sense, the least 
 
 Q 2 
 
228 CONVERSATIONS ON RELIGION 
 
 occasion^ of all others_, to think about the punish- 
 ment of hell. It is not a motive of his obedience 
 — because he obeys from love to Christ. He 
 has no occasion to dread the punishment of hell, 
 since Christ has ransomed him from this by his 
 blood, and prepared him for heaven, — bestowing 
 on him faith, and sanctifying him by the influ- 
 ence of his spirit. But it is the Christian's duty, 
 from a love to the revealed will of God^ and from 
 humanity to his fellow-creature, to prevent the 
 Scriptures from being perverted ; and to demon- 
 strate the danger of those erroneous opinions^ 
 which lead men to sinful actions, or to the neglect 
 of that great salvation, by which alone they can 
 escape that punishment which must be eternal." 
 
 ^^I cannot decide the point/' said his lordship. 
 *' But, to my present apprehension^ it would be a 
 most desirable thing, could it be proved, that ulti- 
 mately all created beings w^ere to be happy. 
 This w^ould appear to be most consistent with the 
 nature of God, whose power is omnipotent, and 
 whose principal attribute is love. I cannot yield to 
 your doctrine of the eternal duration of punish- 
 ment ; this author's opinion is more humane, and I 
 think he supports it very strongly from Scripture." 
 *^ Well," I said^ '^ 1 am sorry that I cannot con- 
 
WITH LORD BYRON. 229 
 
 vince your lordship, and I am also sorry that I 
 have been led to say so much on a subject which 
 has occupied the place of others still more import- 
 ant ; but in order to shew you that there is no 
 force in the arguments of this author^ I shall, if 
 you please_, take the book home and put down 
 reasons on paper, which I think will satisfy you, 
 as you will have an opportunity of deliberately 
 considering the question." '^ Do so," said he, *' I 
 shall then with more leisure examine the sub- 
 ject ^." 
 
 " You have sent me," said Lord B., " an account 
 of the death of Lord Rochester, as a tract, imr 
 excelleiice, having a particular reference to me." 
 *^ Something of this sort was in my mind when I 
 put up this tract with the others ; but my principal 
 wish was to give you a copy of each of the tracts 
 in my possession, in hope that, as they are all good 
 and short, something in one or other of them might 
 arrest your attention." ^' But," added he, *' I 
 am not quite satisfied with Lord Rochester's con- 
 version ; there will always remain this uncertainty 
 about it, that perhaps had he recovered, and 
 been placed among his former companions, he 
 would have relapsed : and while this uncertainty 
 
 * See Appendix. 
 
230 CONVERSATIONS ON RELIGION 
 
 prevails^ we can neyer be assured of his real con- 
 version." I admitted that this was true ; yet^ I 
 added, " we shall be perfectly satisfied if we find 
 that your lordship, who follows him in some points, 
 should also preserve a resemblance of him at his 
 departure." ''What, do you wish me to die so 
 early, without giving due and unequivocal proofs 
 of my conversion, and making atonement for past 
 sins? " He said this smiUng. '' No/' I said, '' I 
 wish your life to be long preserved, and that you 
 may become as eminent a Christian as you are at 
 present a great man. But should this be the case, 
 we may be allowed to wish that your latter end 
 may be like his, and though we cannot be assured 
 of your salvation, yet we shall have every reason 
 which the case admits, to believe you are safe, 
 without any such paltry doubts ; for you will have 
 given all the proof which circumstances permitted 
 of the reality of your conversion. 
 
 '' Lord Rochester did everything that a man 
 could do, to prove the sincerity of his conversion; 
 and the presumption is, that had he lived he would 
 have done more. No Christian can entertain any 
 doubt with respect to him, though I allow that 
 his case cannot be brought forward as an irre- 
 fragable argument with one who doubts, or who 
 
WITH LORD BYRON. 231 
 
 iias never felt in his own heart the spirit of true 
 rehgion.'* 
 
 ^^ I have looked," said his lordship, ^^ into ' Les- 
 lie's Short Method with the Deists,' and I am 
 not perfectly satisfied with his mode of reasoning. 
 It does not appear to me by any means so demon- 
 strative as many imagine." ^^ I admit/' I said, 
 ^^ there are many other views of Christianity likely 
 to produce a greater impression on a doubting 
 mind than this work. But you must remember^ 
 that this book is confined to a particular pointy 
 and is irresistibly demonstrative ; though a person 
 might acknowledge the force of the reasonings 
 without comprehending much of Christianity^ or 
 becoming one whit a better Christian." 
 
 We were here interrupted by the arrival of a 
 visitor in the court-yard, and as I conjectured it to 
 be Lord S., I arose to depart ; ^* Do stay," said his 
 lordship, ^' and we shall have dinner immediately, 
 your conversation will be useful, perhaps, to Lord 
 S." *' Excuse me for the present ; as you are 
 friends, and relatives^ and have not met for a long 
 time, you must have much to say ; and Lord S. is 
 not likely to be in a humour to care about serious 
 conversations." We then walked to the door, and 
 as we descended the stairs^, Lord B. was standing 
 
232 CONVERSATIONS ON RELIGION 
 
 at the head, and called out, " I really wish you 
 could convert this wild fellow of a lord, he has as 
 much need of it as I have." I smiled, and said, 
 '' You see my task is sufficiently heavy with you. 
 Let us wait till we finish your conversion, and we 
 can commence his with better spirits, and with 
 your assistance." 
 
 Soon after this, I had occasion to ride out to a 
 village near Lord B., to visit some people who 
 had been injured by the falling in of a part of the 
 road side, from under which sand had been dug. 
 S. accompanied me, and when we had visited the 
 people, we resolved to pay a visit to Lord B. We 
 found him with Mr. F., who had just arrived from 
 Germany, and was on his way to join the Greeks. 
 Dinner was soon brought in, and there were pre- 
 sent. Lord Byron, S., and myself, Mr. F., Count 
 Gamba, and Dr. Bruno. The conversation was, of 
 course, very general and only desultory : we talked 
 about Germany, the modes of education adopted 
 there, and the opinion of the German schools. 
 Lord Byron then spoke of religion, and said, ^^ he 
 was particularly struck with a remark of Bishop 
 Beveridge, in one of the tracts, in which he says, 
 • that in our best actions we sin.' Do you re- 
 member the passage?" '^ No," I answered, '^^ I 
 
WITH LORD BYRON. 233 
 
 did not observe it." *^ You are a fine fellow to 
 give me tracts for my conversion^ without knowing 
 yourself what they contain." So sayings he went 
 into his bed-room, and brought out a tract, and 
 read a passage quoted from Beveridge. After he 
 had done, I said_, *'I now remember the passage, 
 and the doctrine it contains is sound. You 
 know it is impossible for me to remember all I 
 have read, or to retain in my memory what every 
 tract which I disperse contains. It is enough to 
 know that^ though some of them might be written 
 with more ability, they are all good. No man, 
 who, like Bishop Beveridge, has felt and known 
 by experience the depravity of his own heart, and 
 compares his best actions, even his devotions,, 
 with the purity of God's law, as containing the 
 expression of his will, — but must feel and lament 
 that sin, more or less, pollutes the best actions of 
 our lives." 
 
 '^I am not convinced," said Lord B. ^^of the 
 justice of your opinion respecting the ghost-scene 
 in Samuel. I have been looking at the passage 
 again, and do not see that distinction you make 
 about the witch of Endor having been afraid when 
 Samuel's ghost appeared, as an apparition which 
 she did not expect.^' He then went for his sister's 
 
S34 CONVERSATIONS ON RELIGION 
 
 Bible, and read aloud to us all the passage. As 
 he read it, he made no pause after the words, 
 *^ she cried with a loud voice/' which is done in 
 our bibles^ and from which, I believe, Scott draws 
 the conclusion^ that these words imply that she 
 made some exclamation from fear. If she ex- 
 pected to see Samuel, or if in reality she ex- 
 pected to see some spirit rise at her incantations, 
 then she was either the dupe of her own credulity, 
 or there was more in witchcraft^ as then practised^ 
 than modern philosophers are apt to admit. But 
 if the words *' she cried," implied, that she uttered 
 an exclamation of fear at, what was to her, an un- 
 expected apparition ; then we may infer, that she 
 was accustomed merely to use some juggling 
 tricks and illusions, with a view of deceiving the 
 ignorant and the credulous, for the purpose of 
 gain. 
 
 As the point itself was not one which was of 
 the least importance, or likely, by the discussion 
 of it, to be useful, I did not wish it to be carried 
 on ; and after taking up the passage and read- 
 ing it, I said^ certainly from the manner in which 
 Lord B. had read it,, there was no room for the 
 idea which I had thrown out, — that perhaps I was 
 mistaken, and I would give the subject further con^ 
 sideration. 
 
WITH LORD BYRON. 235 
 
 Lord Byron had some jokes against Dr. Bruno, 
 whom he laughed at for having said that the head 
 of a man will dance on the ground, after it has 
 been separated from the body: this Bruno ex- 
 plained properly. S. had been saying something 
 at the corner of the table while he was sitting next 
 to Count G., which did not appear to be very or- 
 thodox : his lordship called out to me, '' Do you 
 hear what S. has been saying ? Why, he has not 
 advanced one step towards conversion. He is 
 worse than I am !" Mr. F. having said something 
 about the contradictions which appeared in the 
 Scriptures, Lord B. said, ** That is going too far; 
 I am so much of a believer as to be of opinion_, 
 that there is no contradiction in Scripture^ which 
 cannot be reconciled by an attentive consideration 
 and comparison of passages. What puzzles me 
 most is the eternity of hell punishments. This 1 
 am not disposed to believe and this is the only 
 point of difference between me and the Doctor 
 here, who will not admit me into the pale of 
 orthodoxy, till I can get over this point." 
 
 After several other desultory observations, the 
 conversation again reverted to religious subjects, 
 and I was attempting to explain that no man 
 could seriously have any difficulty in ascertaining 
 
236 CONVERSATIONS ON RELIGION 
 
 whether he was a real Christian or not, as he had 
 only to compare his conduct and opinion, with 
 what was required of him in the Bible. I was ex- 
 plaining the great change that must take place in 
 worldly men, when their hearts are touched with 
 the spirit of religion; ''they have no longer/' I 
 said, " the same enjoyment in many things which 
 formerly gave pleasure.'* '' Certainly," said Lord 
 Byron, '' you must except some things, and grant 
 that some can afford enjoyment as well before 
 conversion as after." ''I do," said I ; '' all legi- 
 timate or lawful pleasures can be enjoyed as well 
 after conversion as before, and even with a higher 
 relish, since then we feel more thankfulness and 
 gratitude to that Being who grants them to 
 us. But," I added, ''there are many sources of 
 pleasure, and many objects of pursuit, in which 
 worldly people indulge, that after conversion can 
 crive no further pleasure. "When converted, you 
 endeavour to practice every virtue, from a love to 
 God, and from a sense of duty ; and in doing this, 
 the mind feels perfect happiness. All the objects 
 of worldly ambition, — such as wealth, rank, and 
 fame — whether as merchants, scholars, statesmen, 
 or poets, — must be modified and corrected." " I 
 perfectly agree with you," Lord Byron exclaimed. 
 
WITH LORD BYRON. 237 
 
 '^ with respect to the profane art of poetry !" 
 *^This is not profane^" I said, '' if exercised with 
 proper motives : witness such poetry as Cowper 
 has given us, and see the principles which he 
 inculcates, and the beauty with which he paints 
 virtue, and reprobates vice, and the many induce- 
 ments he holds forth in the most vigorous poetry^ 
 for the practice of virtue and piety." Some con- 
 versation took place about Cowper's insanity, 
 whether it was before or after conversion. I 
 explained, that he had attempted to commit 
 suicide before his conversion ; that it was during 
 his convalescence Dr. Madan was the means of 
 enlightening his mind on religion ; that his piety 
 and happiness were equal, as long as he lived 
 with the Unwins, in the same neighbourhood with 
 Newton — that when he was engaged in writing 
 poems, and was seized with the ambition and 
 feelings of a mere poet, his mind became again 
 unsettled and melancholy, and that it was to 
 divert this, that some injudicious, but well-mean- 
 in of friends, urg-ed him to the laborious task of 
 translating- Homer. Had his fame not risen as a 
 poet during his life time, and consequently, had 
 not his vanity and ambition been excited, — had he 
 lived obscurely, quietly, and contentedly, as he 
 
238 CONVERSATIONS ON RELIGION 
 
 had before for many years_, in the practice of 
 virtue, in the study and meditation of the Scrip- 
 tures, and in writing such books as the * Task/ or in 
 composing more of his beautiful hymns, — there is 
 reason to believe that his mind would have re- 
 mained tranquil and sound. But the labour and 
 anxiety of such a work as the translation of 
 Homer, unsettled his delicate and gentle mind, 
 and threw him into that state of melancholy de- 
 spondency from which he never recovered." I 
 then reprobated the life of Cowper, as WTitten in 
 the Edinburgh Encyclopedia, and said, it was the 
 most unjust and unfair of all the articles in that 
 excellent work; and that I was often inclined, 
 obscure as I was, to write to the distinguished 
 editor, and urge him to have it altered, as it could 
 not fail to give offence to every Christian reader, 
 to every admirer of Cowper, and to every lover 
 of truth. '' Cowper," I added, ^' is a poet whose 
 fame wnll increase wdth succeeding ages." His 
 lordship dissented from me with respect to the 
 greatness of Cowper as a poet. 
 
 The conversation turned upon the Socinians, 
 and I was accused by some of the party of being 
 too severe on this sect, — that my opinions were 
 too exclusive, and narrow, and less candid and 
 
WITH LORD BYRON. 239 
 
 charitable in judging of others than they should 
 be. I affirmed that this was a mistake. ''That 
 I pretended not to judge of the final and eternal 
 state of any one^ but that there were opinions and 
 practices,, which, when judged by the Bible^ ren- 
 dered those who held them incapable of obtaining 
 eternal happiness ; since God had declared certain 
 characters should not enter into the kingdom of 
 heaven. But as there was no sin too great for 
 God to pardon, so any persons, however criminal 
 in their conduct and opinions, might be converted, 
 and therefore saved, even so late as the last mo- 
 ment of their lives. Of the worst people^ there- 
 fore, as long as they live, there is hope ; but surely^ 
 it is not uncharitable to suppose, and, indeed^ to 
 judge from the authority of the Scriptures, that 
 those people who continue to the end of their lives 
 in sin, or in such damnable opinions as most of the 
 Socinians entertain^ cannot have hope of salva- 
 tion, without conversion by the grace and power 
 of God. It is no bigotry, therefore^ to say, that 
 such people, while they thus live and think, have 
 no share in salvation. It would be a false show 
 of candour to endeavour to hope so ; we may 
 pray for their conversion, knowing that the power 
 of God is sufficient to accomplish what to us is 
 
240 CONVERSATIONS ON RELIGION 
 
 hopeless or impossible. Besides/' I said_, '^ I 
 must put you right with regard to another point, 
 in which you are all apt to err. It is a common 
 opinion, that a serious Christian thinks himself a 
 better man than those who live in sin^ or at least 
 who are not so strict and attentive to religious 
 duties as he is ; thence a worldly man naturally 
 thinks that he is puffed up with spiritual pride, and 
 feels some indignation at the censorious judgment 
 which he forms of others^ and is offended with his 
 pride in exalting himself by the comparison. It is 
 natural for an unconverted person to think and feel 
 so_, but he judges of the serious Christian in an 
 iofnorant manner. A serious Christian is the best 
 philosopher ; his mind is turned constantly to the 
 motives of his own conduct, and the more he ex 
 amines himself, the more astonished is he to find 
 the native blackness and depravity of his own heart, 
 and the alloy which mixes itself with his best 
 actions and purest motives. Independently of the 
 distinct precepts of the Scriptures, he knows that 
 he is not naturally a better man than the worst 
 sinner around him. Nay, that his motives and 
 his inclinations have been as bad, if not worse, 
 though circumstances have prevented them from 
 being developed : therefore he feels, that if he no 
 
WITH LORD BYRON. 241 
 
 longer lives in a course of sin, this is by the grace 
 and power of God, which prevents and saves him 
 from evil, — he is set to watch against evil, from 
 the very consciousness of his weakness. Instead 
 of being elated with spiritual pride, he becomes 
 daily more humble ; he ascribes everything to the 
 mercy of God, and he has no other feeling for a 
 sinning brother, than that of compassion, and an 
 earnest desire to be useful to him, and to induce / 
 him to reform. Beside all tjhis, ha-kuaw'stliat th^_''^^^ 
 grace of God extends overall, and that he bestows 
 jt_jji whomsoever hj^^^^^ 3^^ knows that the 
 
 greatest sinner of his acquaintance may be arrested 
 in his career, and may become a much holier and 
 better Christian than himself; * For to whom 
 much is forgiven, the same loveth much.* These 
 reflections, therefore, prevent a Christian from 
 self-approbation and spiritual pride, and in pro- 
 portion as he feels either the one or the other, 
 which he may do momentarily, (as he is not 
 perfect,) in the same proportion does he depart 
 from Christian principles; and if a professing 
 Christian habitually carries in his heart an idea of 
 superiority over his sinning brother, or feels pride 
 in consequence, he may have the form, but he has 
 not the least of the spirit of Christianity ; indeed 
 
 R 
 
242 CONVERSATIONS ON RELIGION 
 
 there is more hope of an open profligate^ than of 
 him_, who either deceives himself or otheis, — per- 
 haps both. Let us not be called bigoted, therefore, 
 if we judge of you and of ourselves by the Scrip- 
 tures, and maintain those Scriptures from all per- 
 version. There is no more hardness of heart and 
 inhumanity in us who believe in the eternity of hell 
 punishment, than in you who falsely flatter your- 
 selves with the idea that you are very liberal and 
 humane, in professing to believe that hell punish- 
 ment is temporary. We believe what God has 
 said. Had he said, that after a certain time 
 passed elsewhere, the unrepenting wicked, after 
 due punishment, should be cleansed and raised to 
 heaven, we would have believed it, and rejoiced 
 in the idea : but God has said otherwise, and the 
 will of the Christian is, to yield to the will of God. 
 Whatever he does is right. If it depended on 
 me, judging by mere feelings of humanity^ I would 
 have all saved. Nay, I would go further than you, 
 — I would have no hell at all ; but would pardon 
 all, purify all^ and send all to equal happiness." 
 *' Nay/' exclaimed some of them, " I would not 
 save all." " I would save," cried his lordship, 
 ^^ my sister and my daughter, and some of my 
 friends,— and a few others, and let the rest shift for 
 
WITH LORD BYRON. 243 
 
 themselves." " And your wife also/' I exclaimed. 
 "No," he said. ''But your wife, surely, you 
 would save your wife?" "Well," he said, ^* I 
 would save her too^ if you like." 
 
 The conversation now turned on several sub- 
 jects of a common and trivial nature, which it 
 would be unnecessary to repeat, and shortly after- 
 wards we took our leave. Mr. F. accompanied 
 us part of the way, but as S. and myself were 
 obliged to visit another of the persons who had 
 been injured in a neighbouring- village, he pursued 
 his way to Argostoli with his guide, while S. and 
 myself arrived there late in the evening, convers- 
 ing together on the strange character, and occa- 
 sionally strange conversation in which we had 
 been engaged. 
 
 About a week after this I walked out to Me- 
 taxata, to visit Lord Byron ; as I was entering the 
 village, Count Gamba came up to me, on horse- 
 back, on his return from a ride, and told me 
 his lordship was behind, in company with two 
 Greek gentlemen. We entered the house, and in 
 a few minutes Lord B. arrived, accompanied by 
 Count Delladecima, of Cephalonia, and the cele- 
 brated Noto Botzaris, the Suliote, who since so 
 distinguished himself as commander-in-chief of 
 
 R 2 
 
244 CONVERSATIONS ON RELIGION 
 
 Missolunghi during the whole of its memorable 
 siege; and who, in conjunction with Tzavellas^ at 
 the head of the Suliotes, forced his w^ay through 
 the army of the Turks, when the city was taken 
 by storm. Botzaris was a fine-looking man, about 
 fifty, and was richly dressed. His son, a smart- 
 looking boy of fourteen, attended him ; when 
 Botzaris entered the room, his lordship said, 
 pointing to a chair, KaOs'asrs Kvpis, " Sit down, sir," 
 and then turning to me he said, '' I have forgotten 
 the little Greek I had learned." Botzaris spoke 
 in Greek, which was interpreted by Count Della- 
 decima, in ItaUan, or French, in which the others 
 present spoke ; I never heard Lord Byron speak 
 Greek, except the two words already men- 
 tioned. I may remark here, that he spoke Italian 
 with great correctness, and purity, and with a pro- 
 nunciation which differed little from that of a 
 native. He spoke French also well, but he dis- 
 liked the language, as well as the literature of 
 that nation, as I heard him once say. The con- 
 versation turned on various subjects, but chiefly 
 on the affairs of Greece ; this was continued 
 during dinner, which was shortly afterwards 
 brought in. His lordship wished young Botzaris 
 to sit down at table with us, but this the father 
 
WITH LORD BYRON. 245 
 
 would not permit^ so the boy was consig-ned to the 
 care of Fletcher. It is probable that the latter 
 treated him with more wine than he was accus- 
 tomed to drink, for after dinner, when he returned 
 to the room, the young mountaineer entered with 
 a lofty and erect air, which he retained, while his 
 lordship was putting- some questions to him. 
 Lord Byron seemed much pleased with his noble 
 bearing, and remarked to me, '' That young spark, 
 I fancy, would hold you and me in utter contempt, 
 because we might have some compunctions in 
 shooting a Turk, which to him would be an object 
 of great delight, if he met him in a fit and safe 
 situation on his native mountains." 
 
 Shortly after dinner, Botzaris and Count Della- 
 decima rose in order to return to Argostoli. In 
 taking leave, Botzaris approached his lordship, 
 and thanked him in his own name, and in that of the 
 Greek nation, for the interest he took in their wel- 
 fare, and the aid which his name and efforts would 
 give to their sacred cause. He mentioned the 
 eager desire which he and all his countrymen had 
 to see his lordship in Greece, and the eternal 
 gratitude the whole nation would always entertain 
 for so great and noble a benefactor. The Count 
 Delladecima interpreted the speech in Italian, to 
 
246 CONVERSATIONS ON RELIGION 
 
 which his lordship made a short but suitable reply, 
 which^ while the Count was interpreting to Bot- 
 zaris^ Lord Byron turned to me, and said^ '' These 
 Greeks are excellent flatterers. I do not believe 
 they care one farthing about me personally^ though 
 they would be very glad to get my money." 
 
 They then departed^ and Lord Byron and I sat 
 down to the table, and had a conversation which 
 lasted till sunset. I asked him when he intended 
 to set off for Greece^ he said, ^' he had not fixed 
 the day yet^ though he was making preparation 
 for it, and must set off shortly." I again ex- 
 pressed my regret that he was obliged to go^ as I 
 was afraid the scenes he would have there to enter 
 into^ would not contribute much to his healthy or 
 comfort, and that he would soon lose all relish 
 and desire to prosecute the study of religion. He 
 said^ '^ that he was bound to go, that he would 
 prefer staying, but that public duty^ as well as 
 what was expected from him, must force him to go. 
 Besides," he said^ ^^ I love the cause of liberty, 
 which is that of the Greek nation, although I de- 
 spise the present race of the Greeks, even while I 
 pity them, I do not believe they are better than the 
 Turks, nay, I believe that in many respects the 
 Turks surpass them ; and as for their being Chris- 
 
WITH LORD BYRON. 247 
 
 tians, I do not know if there is much difference be- 
 tween the parties." '' Then," I said, '' I see your 
 lordship is like others, a slave of circumstances. 
 You do not so much live for yourself, as you live 
 according to what others expect you should do." 
 ^^It is true," he said, ''there is a chain which 
 binds us all, high and low, and our inclination 
 and will must bend to the circumstances of our 
 situation. However," he said, " if I find I cannot 
 do any good in allaying the animosities, and re- 
 storing some degree of unanimity to the contend- 
 ing parties, I shall not stay long in Greece ; and 
 after spending some money, and making some 
 efforts, by my presence, to restore the public 
 tranquillity, I shall have done all that can be ex- 
 pected from me, and shall then retire to some spot 
 and lead a tranquil life." I said, '' I doubted if 
 that would be the result ; when your lordship is in 
 the midst of the game, you will feel the same ex- 
 citement as others, and the more so, as the stake 
 at hazard is so important ; and besides, your 
 name and influence will be of too much import- 
 ance to allow you to stand neutral, or even to 
 permit you to judge with coolness. Some of the 
 most cunning and dexterous of the parties will, by 
 some means or other, gain you to their side, and 
 
248 CONVERSATIONS ON RELIGION 
 
 then your lordship will become interested in the 
 cause as a party, and your own pride will prevent 
 you from getting out of the trammels, into which 
 circumstances will lead you/* " I know well/' 
 he said^ ^'^that some of them will find out my weak 
 side, but we must do the best we can, and if we 
 fail, we shall get the praise of having had good 
 intentions.'* 
 
 ""Do you know," he said_, '* I am nearly recon- 
 ciled to St. Paul, for he says, there is no dif- 
 ference between the Jews and the Greeks^ and I 
 am exactly of the same opinion, for the character 
 of both is equally vile." "This," I answered, " is 
 not St. Paul's idea when he mentions, that there is 
 no difference between the Jews and the Greeks. 
 He means that God will pay no respect to the 
 one, more than the other ; that the Jew has no 
 claim because he is a Jew, which the nation was 
 apt to be proud of ; but that the Greek would be 
 as well received, if he embraced the Gospel as the 
 Jew. But you mentioned this idea when you 
 w^ere dining at N's., and I have heard that the 
 conversation was of such a nature, and so gross, 
 and licentious, about women and priests_, that a 
 married gentleman w^ho was present was quite 
 shocked, and nothing but the respect which he 
 
WITH LORD BYRON. 249 
 
 had for you and his host prevented him from 
 leaving the room." *^^ This is not fair," he said, 
 '' in B. to say so. Our conversation was not so 
 bad, and besides, N. was much worse than I was." 
 I said, ^'^ I did not know which w as worst, but that 
 it was a thing much to be lamented, to see men 
 of such high rank and talents, not only so degrade 
 themselves, but set such a bad example to 
 others." 
 
 *'You must not despair of my conversion," he 
 said, '^ for all that, for you admit that I am a pa- 
 tient hearer ; that I advance in my belief much 
 
 farther than , and that my writings are 
 
 not so bad as are generally apprehended, nor 
 so gross as other satirists, — such as Juvenal, and 
 even Pope." I said, '^ I believe this must be 
 admitted, but to a certain extent only ; for the 
 ancient satirists had an excuse in the gross man- 
 ners and ignorance of the age, which your lordship 
 has not; and as for Pope, admitting his language 
 to be more gross than that of your lordship, yet 
 Pope, while he w^as lashing the vices, never failed 
 to praise the virtues. But your lordship may be 
 said to do the one, while you seldom, if ever, do 
 the other, as far as 1 recollect ; and though your 
 language may not be so gross, the poison of licen- 
 
250 CONVERSATIONS ON RELIGION 
 
 tiousness may be as dangerous, if not more so, in 
 smooth _, as in grosser language. But the worst 
 things objected to your lordship, are the appear- 
 ance of infidelity^ and doubt of the Christian 
 religion, which appear in your writings." '^ Have 
 you asked D." he said_, ^^in what paper the 
 account of the man is, who committed suicide after 
 reading Cain ?" I said, ^^ I had^ but that he could 
 not remember the paper, though he assured me 
 he had not the least doubt of having read it." '^ I 
 wish very much," he said, " to see the paper; I 
 was looking lately at the Examiner, and the 
 accounts of the trial in which the editors of the 
 Liberal are engaged." 
 
 '' I am astonished how your lordship associated 
 with such a set {i. e. the writers in the Liberal). 
 H., it must be admitted, is a man of talent, both 
 as a poet and as a writer of prose ; but he is an 
 open and professed infidel ; and when the public 
 see your lordship connected with such people, 
 giving them your poems, — attacking, not only 
 the individual statesman, with such extraordinary 
 language, but also the king himself, whose person 
 and character ought, both by law and scripture, to 
 be sacred ; you must certainly excuse the public 
 from believing, that as your lordship entertains 
 
WITH LORD BYRON. 251 
 
 the same political sentiments, yoii entertain also 
 the same principles of infidelity." " Even here/' 
 he said, "^ I am more hardly judged and dealt 
 with, than I should be. I assure you, my con- 
 nexion with these people originated from huma- 
 nity. I found H. in Italy, with a large family, in 
 circumstances which claimed my compassion. I 
 gave him as much money as I could spare, and 
 when I had no more to spare, I gave him some 
 loose poems which I had by me, that he might 
 make some money of them." " You have cer- 
 tainly had a strange reward for your humanity," 
 I replied. *' But the public only knows that there 
 is a connexion, and that apparently an intimate 
 one, and it has judged accordingly. But," I said, 
 *' why not break off such a connexion. If you 
 think with H. in all points of religion and poli- 
 tics, you do only what your conscience dictates 
 in being his associate ; but if you do not, why 
 should you allow your character to be blackened 
 without the least necessity, and when you could 
 so easily prevent it. The sooner you do this 
 the better. H. has set himself, not only against 
 the church, but against all professors of religion. 
 He is busy attacking the ceremonies of the 
 Church, and he thinks he shall shake it, by col- 
 
252 CONVERSATIONS ON RELIGION 
 
 lecting" all the errors and crimes of some un- 
 fortunate men who are its ministers ; while he 
 says nothing- of those who adorn it by their 
 example and conduct. Every man must admit 
 and regret, that amidst so many clergymen, there 
 are some who are unworthy of the character. H. 
 has been lavish in the praise of a book called 
 Paul against Jesus ; in which he insinuates that 
 Paul was not an inspired follower or Apostle of 
 Christ, but that he was some sort of intruder, 
 and delivered doctrines contrary to that of his 
 Master, and contradicted himself in the account 
 of his conversion." '' Have you seen the book/* 
 inquired his lordship. " No/' I replied, '^ I have 
 not ; but whatever it is^ it could be satisfac- 
 torily refuted ; and I mention it only to shew its 
 character. He is also occupied in ridiculing Mr. 
 Irving, who certainly^ according- to the extracts 
 given from his writings, seems to deserve a 
 little, from the affectation of his style and man- 
 ner, and the too theatrical exhibition he makes 
 in the pulpit; and above all, for the gross im- 
 propriety of mixing politics with his sermons." 
 '' Well/' said his lordship, " I must do H. the 
 justice to say, that he is sincere and conscientious 
 in his opinions, that he would look down upon both 
 
WITH LORD BYRON. 253 
 
 you and me with contempt, as men not sufficiently 
 enlightened to perceive the truth. He conscien- 
 tiously believes what he says." ^^ He has," I re- 
 joined, '' as much right to think for himself as 
 others, but he is not able to discern the truth, 
 either in politics or religion^, and his preconceived 
 opinions prevent him from judging rightly^ or rea- 
 soning fairly. He represents Christians as credu- 
 lous, simple, or fanatics; his eyes are open to their 
 faults and shut to their virtues, and he represents 
 orthodox believers, as a sort of sect which has 
 just arisen to disturb the peace of society, and 
 oppose the confirmed opinion of enlightened and 
 educated men. There must be a bitterness and 
 enmity of heart against the system^ which blinds 
 his judgment, otherwise he must know that 
 Christianity is 1800 years old, and that the sect 
 of Freethinkers is an innovation upon it. He cer- 
 tainly takes great liberties, but this is I suppose 
 in consistency with his Radical creed ; he makes 
 very free with your lordship : many years ago 
 when I first saw his poem of "^ Rimini/ I wondered 
 at his vanity, or his radicalism, in accosting you 
 with the address of * My dear Byron.'" Here 
 his lordship smiled. ^^ I pay/' I said, " no blind 
 respect to rank, or name by itself, nor can any 
 
254 CONVERSATIONS ON RELIGION 
 
 philosopher do so ; but established as society is/ 
 I conceive that no independent mind will impro- 
 perly step out of his own rank, and station, for if 
 he interferes with that of others, he exposes him- 
 self to be kicked down to his own place with con- 
 tempt, or retains, by the tolerance of others, what 
 is not properly his due. I ascribed this to vanity 
 then, but it may be simply the point of radicalism, 
 which sees no difference between a peer and the 
 printer of a public paper, who is an infidel ; and 
 your lordship has a foretaste of what your asso- 
 ciates will do. If they cannot raise themselves 
 up to you, they will bring- you down to them. In 
 the same manner the Whigs have degraded them- 
 selves and their cause^ by befriending these radi- 
 cals. I do not understand how a nobleman who 
 derives his distinction from the Crown, can unite 
 himself with such people ; and however philoso- 
 phically some may affect to look on the distinc- 
 tion derived from titles, I suspect nobody despises 
 it, except those who have it not ; and this alone, 
 independently of other circumstances, has sur- 
 prised me, that your lordship has united yourself 
 with such people ; you cannot be a Radical in your 
 heart.'* 
 
 '' No ; I am not," he said, *' all I have done is to 
 
WITH LORD BYRON. 255 
 
 expose ihe errors and vices of the great^ in order 
 that it raig-ht lead to their amendment. And as to 
 H., I respect him as a man of talent and sincerity, 
 though I am far from agreeing with him in all 
 things, and I cannot desert him now that he is in 
 trouble on my account. But," continued his lord- 
 ship, " you must concede, that he has just ground 
 for inveig-hino^ ao-ainst the abuses both of Church 
 and State. There are too many in both, for an 
 honest man to witness and remain silent, and if he 
 / write at all, he must write what is the truth. How 
 / many fox-hunting, card-playing, and dancing, and 
 fiddling parsons have I known, and some who do 
 still worse ; and look how the immense revenues 
 of the Church are squandered on a few, while the 
 bulk remain oppressed by poverty. Surely you 
 must wish to see them reformed. Lady B.," he 
 continued, " has just written to me, to ask my 
 presentation of a church, to a person who is not 
 well fitted, in my opinion, for the charge, as he is 
 too much a man of the world. The presentation, 
 in fact, belongs to her, and not to me, although 
 she has politely asked me^ as if it depended on my 
 will. I have written to her that certainly the per- 
 son might have it if she pleased." 
 
256 CONVERSATIONS ON RELIGION 
 
 I replied, " I should be glad to see these abuses 
 remedied, and I bv^lieve most sober Christians 
 would. But when Radicals, and Infidels, take this 
 reformation in hand, the abuses are likely to be 
 perpetuated, for all honest men will prefer that 
 matters should stand as they are, rather than join 
 themselves with Radicals, who would be very glad 
 to see the Church quite pulled down, and who 
 have, it may be presumed, no wish to see another 
 built in its stead." 
 
 ^' I respect," said Lord B., ^' every faithful 
 minister of the Church, who honestly and fairly 
 does the duty for which he is paid, — but I cannot 
 value their Christian charity, and humility, when 
 so many of them inveigh against me from their 
 pulpits." 
 
 ^^ I blame every clergyman," I replied, '' who 
 would notice you particularly from the pulpit, but 
 it may be pleaded in their behalf, that it is from 
 sorrow and pity they blame you, from as wish 
 to see you reformed, and from apprehension of 
 the consequences which your example and influ- 
 ence may produce on others ; and, should you re- 
 form, the delight they would feel would prove to 
 you that it was not rancour nor censoriousness 
 
WITH LORD BYRON. 257 
 
 which dictated the expression of their regrets or 
 reproaches." 
 
 '^ Have you seen the Quarterly Review ?" he 
 asked ; ^^ I do not think I am so well treated 
 there as by Jeffrey. The article, I believe, is 
 written by Heber; I was indulgently treated 
 by GifFord. He was very kind to me, and as 
 long as he has the management of the Review, I 
 may hope for a continuance of kindness." I said^ 
 ^^ I had seen it, and that I thought all the literary 
 publications treated him with unusual gentleness, 
 in hope of his reformation, and from respect to 
 his high talents." I added, '' This is indeed the 
 best way, as a contrary method would only tend 
 to irritate your pride, and make you worse — not 
 better. I must not, however, omit to state a cause 
 for this gentleness. The men who conduct these 
 Reviews have not so deep a sense of religion 
 as the clergymen who attack you. They see less 
 harm in your freethinking principles, in your infi- 
 delity, and in your want of religion." 
 
 ^' The ^ Quarterly/ it is true^ staunchly stands 
 up for the Church as it is, and, it must be con- 
 fessed, deserves praise for a higher tone of religion 
 and morality than the ' Edinburgh :' this I appre- 
 
 s 
 
258 CONVERSATIONS ON RELIGION 
 
 hend^ however, proceeds more from policy than 
 sentiment. But from whatever motive it may 
 proceed, it deserves praise^ and I am pleased 
 to see that it is a greater favourite with all good 
 men than the Edinburgh. Had the Edinburgh 
 united to the extraordinary talents, which the 
 early writers of that work displayed, a proper 
 sense of religion, it would have continued unex- 
 ampled in celebrity and influence; but it justly lost 
 both, by the foolish and boyish admiration which 
 it invariably expressed for French infidel litera- 
 ture, by its unbounded admiration for our own 
 infidel authors^ and by the attacks which it directly 
 or indirectly made upon Christians, such as appear 
 in their review of Missions in the East. They 
 have given cause for suspicion of their orthodoxy, 
 and their writings, together with the circumstance 
 that so many of our English modern reformers^ 
 and Radicals are infidels, or indifferent to reli- 
 gion, have tended to bring even the genuine 
 principles of Whigs, which I believe they sin- 
 cerely profess and act upon, into contempt and 
 disrepute. In political economy, and in literary 
 and scientific criticism^ they continue unrivalled ; 
 in historical criticism, and in religious feeling, 
 they are far inferior to the Quarterly." 
 
WITH LORD BYRON. 259 
 
 I then inquired whether he had looked into my 
 paper on the doctrine of eternal punishments. 
 *^No/'he said, '' I must confess I have not, — 
 something" or other always comes in the way ; but 
 that, and the other books, I intend to peruse di- 
 ligently, though I fear I shall not have time to do 
 so before I go to Greece ; but I shall take care to 
 send them all to you before I go, whether I read 
 them or not." 
 
 '"You need not do that," I replied. '"On the 
 contrary, I wish you to take them with you. 
 Though the Bible is the best book, and de- 
 serves chiefly to be studied, yet those few I have 
 sent may not be without some use ; and when 
 your lordship has perused them, and has no 
 further occasion for them, you can give them to 
 others, as there are few religious books in this 
 part of the world. I have also brought you 
 another book, which I should be glad that you 
 would peruse, — it is Jones on the Scripture 
 Doctrine of the Trinity. You will find here_, that 
 the doctrine of three persons in one Godhead is 
 as unequivocally and as distinctly revealed as 
 any other doctrine, and must be received, what- 
 ever difficulties may arise to an inquisitive and 
 
 s 2 
 
260 CONVERSATIONS ON RELIGION 
 
 speculative mind. I have brought it, because I 
 understand that your lordship has misunderstood 
 me in what I formerly said about the Trinity, — 
 either because I expressed myself obscurely^ or 
 from your want of familiarity with the subject. I 
 should be sorry that you should suppose any 
 doctrine of religion which I believed was new^ or 
 peculiar to myself. I believe precisely what all 
 the Protestant Churches believe, and what every 
 sound-minded Christian of every denomination 
 believes. There are no discoveries to be made in 
 religion : all the improvement must be in an 
 increase of piety, charity^ and brotherly love, and 
 in a correction of every abuse, — whether arising 
 from speculative opinions, or external discipline and 
 human ceremonies^ which time or ignorance have 
 introduced into the public devotion of Christians. 
 In this book, which your lordship can study with 
 advantage, at your leisure, you will find what I, 
 with all real Christians, believe, on this prime and 
 fundamental doctrine of Christianity." 
 
 Lord B. took the book and said, he would 
 deliberately read it. ''But," added he, ''I do 
 not remember that I said to any one that 1 did not 
 understand your doctrine of the Trinity^ or be- 
 
WITH LORD BYRON. 261 
 
 lieved it to be peculiar." '''Yes, you did/' I 
 replied; '"^ but as you^ perhaps, said so inadvert- 
 ently, it will be sufficient if you examine the 
 subject as you find it here, — comparing, if you 
 please^ each verse with your Bible." 
 
 '^ Do you continue to read your Bible ?" I asked. 
 **1 do," he said, "every day." '''Do you add 
 prayer to it?" '' No," he said, " I am not so far 
 advanced ; and, as I said before, you must give 
 me time." 
 
 ''^ Well," I said, '* we must be contented, and 
 hope for the best; but it is singular that people 
 should be so ashamed to pray to their Creator and 
 Preserver, since it is a duty which even natural 
 religion teaches,, and one without which no one 
 can understand the Scriptures. If men were con- 
 vinced of their own sinfulness and of their need 
 of a Saviour, not a moment would be lost till it had 
 been ascertained whether or not the Christ re- 
 vealed in the Scriptures is the Saviour. Delay 
 is dangerous. No person knows when death may 
 arrest him, and call him before the throne of his 
 Judge. I have sent your lordship Erskine's work 
 on the Internal Evidences of Religion. I had not 
 an English copy ; I have therefore sent you a 
 French one^ translated^ it is said, by the Duchess 
 
262 CONVERSATIONS ON RELIGION 
 
 de Broglie/' " I read it," said his lordship, 
 '* some time ago, and I think it very good^ as 
 far as it goes." 
 
 '* I would advise your lordship," added I, 
 *^ when you study your Bible, to get some good 
 commentary to read with it ; such, for ex- 
 ample^ as Scott's. I do not mean that you 
 should believe,, or receive without examination, 
 what any commentator says ; for, however pious 
 and learned, a commentator is not inspired^ and 
 many therefore err. Unfortunately^ many people 
 study religion only as a science, and examine it 
 with all the faculties of their mind^ while their 
 heart is little affected. Were it a mere system of 
 philosophy, this might be well : but it is a matter 
 of life and death, — of eternal salvation or misery ; 
 and every one should study the subject with a 
 deep and constant feeling of this great truth. 
 Your lordship confesses that you are not happy, 
 from the want of having your opinions on religion 
 fixed. You say you wish to be convinced of the 
 truth of what orthodox Christians believe, — you 
 are ready to hear and read what they say. Take 
 care, then, if you value your own salvation, that 
 you act upon these feelings, and while life is pre- 
 served, lose no time." 
 
WITH LORD BYRON. 263 
 
 '^ I have had letters from England/* said Lord 
 B., *' which mention that Ada has been unwell, — 
 she is now better. Her complaint was a determi- 
 nation of blood to the head : what is the cause of 
 it at her age?" '^'^ This depends on various 
 causes, and I could not pretend to judge what the 
 cause is in her case, unless I saw her." ** Do 
 you," asked he, '* think that such a complaint is 
 habitual?" **No, it is not necessarily so," I re- 
 plied. " It is curious," he answered, '^ that it is 
 a complaint to which I myself am subject." 
 
 ^' I could easily suppose so," I said, " from 
 your mode of life, and habits of study, — irregular, 
 but intense ; and I think I could have inferred so 
 from the state of your eyes. Your right eye 
 appears inflamed." " That is from having read a 
 good deal of late ; but it will easily be removed, 
 when I remove the cause. Ada," he continued, 
 '' is, I understand, very fond of reading. She lies 
 on the sofa great part of the day reading, and dis- 
 plays, perhaps, a premature strength of mind, and 
 quickness of understanding." ^'^ I hope," I rejoined, 
 ^^that her inclination for acquiring knowledge 
 will not be pushed too far, to the injury of her 
 health, or even to the exhaustion of her intellectual 
 
\ 
 
 264 CONVERSATIONS ON RELIGION 
 
 powers, as is too often done by foolish and fond 
 parents." 
 
 *'' I hope not," said Lord B. ; ^'and I am sure 
 that I can rely on Lady B.'s judgment and dis- 
 cretion*." 
 
 *^ Do you know, my Lord/' I said^ " that I hope 
 ere long to see the day when your lordship will 
 again be united to Lady B., and enjoy all the hap- 
 piness of domestic life^, instead of following your 
 present wandering and unsettled state, so unsuit- 
 able to one of your rank and station." 
 
 ^' What makes you think so ? Have you had 
 any private information?" asked Lord B. '* No/' 
 I replied -, '' I judge from circumstances, which T 
 will mention^ if they are not likely to offend your 
 lordship." 
 
 '^By all means, tell me what they are/* "^^I 
 judge from the style in which you spoke of Lady 
 B.^ — when we were talkhig of whom we would 
 save, at a former conversation, — that your affection 
 for her is not extinguished by absence, nor by all 
 
 * One day Colonel D. rode out \vith Lord Byron, when an infant 
 from fright fell ; Lord B. got off his horse with great anxiety, and, 
 raising it, took it to his arms: it was a soldiers child. He said in 
 a hurried manner, " I cannot bear to look at an English child, I 
 am so reminded of mv own, whom I have not seen for along time." 
 
WITH LORD BYRON. 265 
 
 that has happened ; that, in fact^ she is not indif- 
 ferent to you." 
 
 ^^ If I said anything- disrespectful of Lady B.,I 
 am very much to blame. Lady B. deserves every 
 respect from me^ and certainly nothing- could give 
 me greater pleasure than a reconciliation." 
 
 ^'^ With such sentiments, how is it possible that 
 a separation has taken place, or how is it that a 
 reunion cannot be effected ? Under such circum- 
 stances^ neither you nor she can be happy ; and 
 the cause must be singular, which two persons of 
 such rank and understanding cannot find out and 
 remove." 
 
 " I do not, inde^d^ knowJhejCMS§^^epara- 
 tion," said Lord B. ^^ I know that many false- 
 hoods have been spread abroad, — such as my 
 bringing actresses to my house;, — but they were all 
 false. Lady B. left me without explaining the 
 cause. I sent Hobhouse to her, who almost went 
 on his knees, — but in vain : and at length I wished 
 to institute an action against her^ that it might be 
 seen what were her motives." 
 
 ^^ Perhaps," I said, " Lady B. is to be com- 
 mended. No wife, from motives of delicacy^ 
 would like the public to be acquainted with the 
 
266 CONVERSATIONS ON RELIGION 
 
 causes of her sorrow and grief, in circumstances 
 where her husband was concerned ; and if she 
 acted under misapprehension, or bad influence, it 
 was your lordship's duty to have acted in such a 
 way as in time to remove this." 
 
 '* What could I have done? I did everything 
 at the time that could be done, and I am, and 
 have always been, ready for a reconciliation." *^ I 
 think your lordship could have done many things, 
 and some of them better than you did. In the 
 first place_, it was wrong to give such publicity 
 to a domestic misunderstanding, by poems, how- 
 ever beautiful and pathetic ; but before I tell you 
 what you might have done, let me ask you what 
 would you not have done^ when you were paying 
 your addresses to Lady B. ? Would any task 
 have appeared too severe for you ? Would you 
 not have compassed sea and land, and gone to the 
 uttermost parts of the earth, in order to obtain her 
 hand ?" *' I would," said his lordship. *' Well, 
 and how is it that you cannot do the same to 
 regain the suspended affections of one who is 
 dearer_, as she is nearer, than she ever was when 
 you were her lover, — of your wife, and the 
 mother of your child? Instead of leaving your 
 
WITH LORD BYRON. 267 
 
 country in a pet, and living retiredly in a country 
 so grossly immoral as Italy, and thus affording 
 just grounds to Lady B. and others, for suspecting 
 the purity of your manners, and at least furnishing 
 strong grounds for the tales (calumnies they 
 may be) which were spread against you, — could 
 you not have remained in England, where your 
 conduct would have been open to her inspection ? 
 Could you not have taken up your abode near her, 
 in whatever place she moved to, and so lived as 
 to satisfy her in time, and compel her to acknow- 
 ledge that she had wronged you, and that she had 
 acted from misapprehension ?" His lordship 
 smiled, and said, *^ All this is very fine, — but it 
 would have had no effect. Everything was done 
 that could be reasonably done, and it was unsuc- 
 cessful ; and I have remained, and I shall always 
 remain, ready for a reconciliation with LadyB., 
 whenever circumstances open and point out the 
 way to it." 
 
 Talking of Count Gamba and of Dr. Bruno, 
 he praised them both. He said, "the former 
 wrote Italian with elegance, and Bruno would 
 become distinguished in his profession. He 
 judged so, because he had so much enthusiasm 
 for it; as he never knew any one arrive at 
 
268 CONVERSATIONS ON RELIGION 
 
 eminence in anything", unless he had an en- 
 thusiasm for it." 
 
 We again adverted to rehgious subjects^ and I 
 expressed my hope that his lordship would fix 
 his attention on them more than he had ever done, 
 as they concerned him more deeply than the fame 
 of poetry, or the still more noble object he had in 
 view — the assistance he was about to give to an 
 oppressed nation. ^^ 1 have endeavoured/' I said, 
 *' to do my duty. I have spoken plainly and sin- 
 cerely, because I felt for your situation, — a feeling 
 increased by the honour you have conferred on 
 me^ and your desire to hear me^ and the patience 
 you have exhibited. If I have failed in the re- 
 spect due to you, forgive it. T have^ perhaps, 
 pressed the matter too eagerly^ but this proceeded 
 from my desire for your welfare ; from the impres- 
 sion of not having other opportunities, and from 
 the fear that these are subjects which, situated as 
 you are, you will not be often annoyed with." 
 
 Lord B. said, " he considered himself obliged 
 to me for what I had done ; for the sincerity with 
 which I had spoken, and for the evident interest I 
 had shewn for what I considered his danger. I 
 am satisfied," he said, ^'that you are not animated 
 by the desire merely of making a noble convert. 
 
WITH LORD BYRON. 269 
 
 I have had too much reason to distrust the motives 
 of those who wished to convert me, nor am I m- 
 chned to rely much on the sincerity of flaming 
 professors, whose zeal might well enough be 
 ascribed to popular ambition or applause, and the 
 delight they have in becoming the leaders of the 
 fanatic or the vulgar^ such as Wesley or Whitfield^ 
 — whose motives may, in some degree at leasts 
 be justly suspected." 
 
 I said, *^ While I am grateful to your lordship 
 for this good opinion of me, it is proper to 
 say, that in neither case do you reason fairly. 
 For aught that you know, I am but waiting a 
 proper opportunity of playing what you call the 
 same part as Wesley or Whitfield, and either 
 circumstances, or want of ability, may prevent 
 me. It cannot, surely, be a proof against piety and 
 virtue, that good arises to those who practise 
 both, — or that, when these are displayed in an 
 eminent degree, the admiration of others follows 
 them, and a just celebrity attends them. This is 
 a connexion as strict and certain, as that pain or 
 punishment invariably follows sin and guilt." 
 
 ^' It may be so," replied Lord B., *' but I judge 
 you to be sincere, and not actuated by ambitious 
 motives, while I see you contented, and happy, 
 
270 CONVERSATIONS ON RELIGION 
 
 and using" no means which others in your situa- 
 tion would have done, to raise yourself into 
 public notice, from motives of ambition^ and vain- 
 glory." 
 
 ^^Has your lordship seen the life of Wesley^ by 
 Southey ? " '^ No, I have not ; have you ? " " No, 
 but I should like to see how he represents the cha- 
 racter of Wesley. Though Southey is a man who 
 believes in Christianity, and is what the world 
 calls a good man, I doubt whether he is able to 
 comprehend some parts of Wesley's conduct, 
 which to a mere scholar must appear fanatical. I 
 understand from some, who have seen the work^ 
 that it is much better than was to have been 
 expected, which is highly creditable to Southey, 
 though still I do not believe that he is capable of 
 doing justice to the Methodists. I am not a 
 Methodist myself, nor have I been in their chapels, 
 but I have a high respect for this zealous body, 
 and though they are the most despised of all the 
 Christian denominations, yet there is reason to 
 believe that they are the best Christians, since 
 they have been the means of doing- so much good. 
 I think Wesley one of the worst divines, in many 
 doctrinal points, though he was certainly a man of 
 ability ; but that he was substantially a sound 
 
WITH LORD BYRON. 271 
 
 Christian, must be willingly granted ; and what is 
 extraordinary, his zeal for God, his unexampled 
 industry, labour, self-denial, and charity, have 
 raised him to a higher rank, which he will main- 
 tain, than any bishop, or indeed any divine, that 
 England has ever produced. 
 
 ^^ I believe that the Methodists erred in their 
 relations of too wonderful conversions, nor was 
 the distinction made between the effects of the 
 powerful preaching of the Gospel on the bodily 
 frame, and the real and permanent affection of the 
 hearer by the power of God ; but these circum- 
 stances no longer attend the preaching of this 
 body of Christians, whose labours extend to all 
 corners of the globe, and to people whom other 
 Christians had overlooked. Wesley, I think, was 
 much inferior to Whitfield, though he has been 
 more fortunate in obtaining a higher fame. 
 
 ^' I was once dining with a gentleman, who 
 after dinner rather unexpectedly asked, ' What are 
 the grounds on which you * New Lights' believe 
 that you are influenced by the Holy Spirit, and 
 what is the evidence by which you convince others, 
 who have never felt such an influence^ that you 
 are possessed of it?' " 
 
 '* Well," said Lord Byron, *^ this was a sensible 
 
272 CONVERSATIONS ON RELIGION 
 
 and pertinent question ; what answer did you 
 make?" '' We had a long conversation on the 
 subject, and many things were said on both sides, 
 which I do not now recollect." 
 
 " But did you convince him?" '' No," I re- 
 plied, ^^ it is not so easy to convince people on 
 such points." ^^ I should, however, like to know 
 what answers you could make to such a question.'* 
 " To one who knows the Scriptures, and has 
 felt their power, the answer would be easy and 
 satisfactory ; but to those who do not believe^ no 
 answer, however demonstrative, can be satisfac- 
 tory. It is as though one were to talk of colours 
 to a man born blind ; or to expect that a man 
 who has no musical ear should derive pleasure 
 from a succession of sweet sounds. A sober 
 friend of mine one day gave me his opinion of 
 religious people. ' In my opinion,' he sad^ ' re- 
 ligion is like any other thing. Some are attached 
 to it_, because they have a taste for it ; others 
 care nothing about it, merely because they have 
 no taste for it ; as one man has a taste for 
 music and another has not ; therefore, let every- 
 body follow his own taste^ and not trouble those 
 that have no sympathy with it.' Another gen- 
 telmau gave it as his opinion, that the serious 
 
With lord byron. 273 
 
 people called ' Blue Lights,' ' Saints/ and Me- 
 thodists^ were in general of weak and timid 
 minds^ who required something to allay their 
 superstitious fears respecting a futurity.' '* 
 
 *' Well, but what answer have you to make to 
 the question proposed?" ^^The answer is two- 
 fold. The Scriptures reveal a person of the Deity, 
 called the Holy Spirit of God, the Comforter. 
 We find this Spirit in various parts of Scripture 
 called God, and performing the works of God ; 
 Creation is ascribed to him. The Apostles and 
 Prophets wrote as inspired by Him. The vdiole 
 name and attributes of the Godhead are applied 
 to Him. In John iii., which I formerly read to 
 you^ regeneration is declared to be the work of 
 the Spirit ; and sanctification is also His work, 
 going on towards perfection, until the man enters 
 into the glorified state. Therefore^ though many 
 cannot know the exact period of their conver- 
 sion, and in others it appears more immediate,, 
 yet there are few but must be aware of the 
 fact, that a change has taken place in their 
 conduct, feehngs, principles of action^ and affec- 
 tions^ which, while it includes moral reformation^ 
 comprehends somethings greater. This change 
 they feel not to have been brought about by them- 
 
 T 
 
274 CONVERSATIONS ON RELIGION 
 
 selves ; not to be the result of good resolutions, 
 nor of moral suasion^ nor of satiety in sin, nor from 
 the mere love of virtue for its own sake ; taught 
 by the Scriptures^ they refer it to the Holy Spirit. 
 Hence they have an evidence within themselves 
 that they have been influenced by the Holy Spirit. 
 This influence acts always in concurrence with 
 reason^ and never against it. Though this evi- 
 dence is satisfactory in itself, it is confirmed by 
 the fact, that real Christians in every age, of 
 every sect^ have given their testimony of having 
 experienced the same supernatural operations. 
 
 '^ To the second part of the question, Svhat evi- 
 dence is there to convince others who have never 
 felt it?' the answer is equally obvious. 1st. The 
 evidence of Scripture ; 2nd. The evidence of real 
 Christians, who are unanimous in bearing the same 
 testimony ; and 3rd. The conduct of those Chris- 
 tians; which is consistent with their professions. A 
 man may set aside the first evidence as being of 
 no weit^ht ; the second he may ascribe to mental 
 weakness, superstition, and delusion ; and the third 
 he may deny as proving nothing but what may 
 arise from mere moral reformation. That those 
 who have never felt the influence of regeneration 
 on their own minds may reason thus is too often 
 
WITH LORD BYRON. 275 
 
 exemplified^ and is much to be lamented ; but the 
 question arises, ^ Do they, in these conclusions, act 
 upon those sound principles of philosophical and 
 logical reasoning- which they profess to know, 
 better than those whom they ridicule V Now I 
 apprehend that, so far from doing so, they violate 
 them all. First, they doubt the existence of a 
 feeling*, because thei/ never experienced it. Se- 
 condly, they coolly reject the united testimony of 
 Christians of every age, sect, condition, degree of 
 talents and accomplishments, who must, in their 
 opinion, have perjured themselves on this point, 
 or at least have been deceived. But the evidence 
 of these persons they will receive on every other 
 subject except religion ; and on what principle 
 of human nature can they account for a decep- 
 tion so uniform and similar, among so many 
 whose ages, education, habits of thinking, and 
 acquirements in other respects are so different ? 
 such evidence would be decisive on every other 
 point, and would be by all acknowledged. Why 
 is it rejected ? Simply, because those who reject 
 it have never felt this power in religion ; they con- 
 fess that they have it not : but do they reason 
 logically, when they deny that this power has been 
 felt by others^ who assert that they have felt it ? 
 
 T 2 
 
276 CONVERSATIONS ON RELIGION 
 
 ^^ The result is^ many people say they have 
 felt this influence : others deny it, because they 
 have never felt it. The integrity of the parties 
 being- equal, upon the plainest rule of logic,, the 
 affirmative evidence must prevail over the nega- 
 tive, unless, which is not yet done, causes of 
 erior and deception in the affirmative be demon- 
 strated. Thus, treating it as a mere subject of 
 reasoninof, the evidence is sufficient in itself to 
 satisfy every candid and impartial mind ; and when 
 to this is added the express testimony of Scrip- 
 ture, we must indeed be destitute of reason to 
 hesitate one moment which party is in the right. 
 Real Christians could do more ; they could shew 
 that their opponents are incapable of judging on 
 the subject, and that their minds are clouded by 
 prejudice, contempt, and enmity: while all the 
 ingenuity of these opponents cannot, on any 
 principle of reasoning, solve the singular phe- 
 nomenon of such a series of uniform yet varied 
 testimony. 
 
 "We do not expect that they will be convinced 
 by our argument, but we can point out to them 
 the means by Vvhich their judgment can be en- 
 lightened, and their prejudices removed. We 
 can refer them to God the Creator, Christ the 
 
WITH LORD BYRON. "277 
 
 Saviour^ and the Holy Spirit, ilie Comforter and 
 Sanctifier, whose operations on their heart will 
 enable them to see the trnth, which is now hid 
 from them, and whose enlightening influences are 
 invariably given to every one who will properly 
 use the means." 
 
 We then began to talk on other subjects, and 
 at last poetry was talked of. I said, '' A lady in 
 Argostoli had expressed to me, how much it is 
 to be regretted that your lordship has not chosen 
 some other subjects for your works^ especially for 
 some of your tragedies. She thinks that the scene 
 of a tragedy laid in Babylon during the Jews' cap- 
 tivity there, would give full and irreproachable 
 scope for all your powers," 
 
 *'I am tired of tragedies, having so completely 
 failed in them, as they say ; but does the lady you 
 allude to write poetry ?" I said, '' She wrote a 
 little for her own amusement, and as the subject I 
 Jiad just mentioned had struck her, she had amused 
 herself by sketching out a few scenes, till it oc- 
 curred to her that it would be an excellent subject 
 for your lordship, and draw you from others which 
 might afford room for objection." 
 
 *' Bring it," said his lordship, '' and shew me 
 what the lady has written, and I shall consider the 
 
278 CONVERSATIONS ON RELIGION 
 
 subject, and whether I engage in it or not^ I shall 
 feel obliged if you can allow me to look at it." 
 I said, ^' I was not sure that I could succeed ; but 
 if it was in my power, I would bring it the next 
 time I came." 
 
 Some days afterwards, I called upon the Resi- 
 dent, and found Lord B. there; a glass of brandy 
 was on the table untouched, brought, I suppose, 
 for his lordship, as he had come in from the 
 country^ and the day was rainy. A gentleman in 
 a few moments after entered_, he had come from 
 the Castle (Fort St. George), another glass was 
 brought for him, which he took. Lord B. begged 
 me to observe, that he had not taken any brandy, 
 as it was still untouched on the table. The con- 
 versation was desultory, but it soon turned on an 
 officer, who was said to have been converted to 
 the truths and whose conduct, an individual pre- 
 sent deemed to be inconsistent with his principles, 
 and he mentioned some things which he had done. 
 I begged them to consider dates_, and stated, that I 
 had access to know that these things were done 
 before the gentleman alluded to had become reli- 
 gious ; that since that time, his conduct was irre- 
 proachable, except, perhaps, in too assiduous at- 
 tention to, and courting of his superiors, — a fault, 
 I said, which would also in time be removed. 
 
WITH LORD BYRON. 279 
 
 " I am sorry," said Lord B., '^'^to hear of this 
 failure in one of your converts : it will throw me 
 ten years back in mine." '' A proof," I replied, 
 '' that your lordship's conversion is not yet begun ; 
 for if it was, no real or alleged failure would 
 ever affect your opinions, unless to excite a regret 
 for those who could not adhere to the principles 
 they profess/' 
 
 About this time Lord B. was busy preparing all 
 things for his departure ; having hired two small 
 vessels, he sent his things to ArgostoU, and left his 
 house at Metaxata. I met him as I was walking, 
 coming into town, attended by a Suliote, who was 
 also on horseback. He took up his residence at 
 an English gentleman's house. Next day Count 
 Gamba called upon me, and after some conversa- 
 tion, requested a French Bible. While he was 
 with me, a servant came to say that the vessel in 
 which they were to embark was ready to sail, and 
 only waited for him. He arose, and I accom- 
 panied him ; and as he had already taken leave of 
 Lord B., he embarked at once, with the Bible in 
 one hand, and an eye-glass in the other. I then 
 went to take leave of Lord B., who, with his phy- 
 sician, was to embark in a smaller vessel that 
 same afternoon. 1 found him alone, reading 
 
280 CONVERSATIONS ON RELIGION 
 
 Quentiii Durwarcl. He was, as usual, in good 
 spirits. I said, " I am sorry that your lordship is 
 at last to leave us, though it is pleasing to reflect 
 that you are going to engage in so good a cause. 
 I hope that you may be blessed with good health, 
 and that you may be the means of doing much 
 good, and above all, that you will prosecute the 
 study of the sacred Scriptures as you have pro- 
 mised." 
 
 Lord B. thanked me, and said, ^Mie would do 
 his best in assisting the Greeks, and that his in- 
 clination would lead him to continue the investiga- 
 tion of the subjects about which we had conversed. 
 I have taken," he said, ^'^all your books with me, 
 which I shall peruse carefully ; I feel some re- 
 luctance in depriving you of them." " Think 
 nothing- of that. So far from wishing them re- 
 turned, I have a box of other books ready for you, 
 which I would have sent now, but I thought you 
 would be too much engaged, and would have so 
 many things to carry with you; I have therefore 
 deferred it for the present ; I shall, however, send 
 them by the first opportunity to Missolunghi." 
 " Do so," said LordB. " I shall dispose of them 
 prudently ; and in everything in which you think 
 me likely to be of any use in promoting education 
 
WITH LORD BYRON. 281 
 
 and useful knowledge among the unfortunate and 
 ignorant Greeks^ you may always rely on me." 
 
 Here the gentleman of the house entered, with 
 Dr. Bruno. ^^ Is Gamba gone ?" asked Lord B. 
 '' He is," replied one of them. *^ He has carried 
 with him all my money. Where is Fletcher?" 
 One of them answered he did not know. '^ Send 
 some one after him, we must embark immediately ; 
 send down to the Mess-house^ you will probably 
 find him there_, taking a parting glass with some of 
 his cronies." 
 
 " If your lordship wants any money," said the 
 gentleman of the house, *'I can supply you with 
 whatever sum you please." ^"^ I thank you," said 
 Lord B. ; ^^ \ believe I shall have enough till I 
 reach Zante." He then went into the next room, 
 and soon returned with fifteen dollars, which he 
 presented to me. ^' Take them," said he^ "^as a 
 very small donation from me to the school for 
 Greek females which Mrs. K. is establishing, as 
 a mark of my approbation and sincere good 
 wishes for the success of so useful an institution.*" 
 
 * Many others had subscribed very liberally to this little esta- 
 blishment: Lord Guildford gave twenty dollars annually; the 
 Lord High Commissioner gave the same. The Resident, Colonel 
 N., has acted with great generosity, and under his patronage, it 
 is confidently hoped that this school, which after Mrs. K.'s depar- 
 
282 CONVERSATIONS ON RELIGION 
 
 I thanked him, and said, *'that some of the 
 ladies had requested me to ask his lordship's 
 assistance^ which I declined^ knowing the many 
 claims and applications which had been, and 
 would yet be made upon his generosity." 
 
 ** The ladies did rights and you did wrong/' said 
 Lord B. ; ^^ for I should at any time be ready to 
 lend my aid, however small^ to such useful 
 institutions." I shook hands with him^ and he 
 said^ ^' I shall write to you^ and give you an ac- 
 count of my proceedings in assisting Stanhope in 
 establishing schools, and in forwarding the moral 
 and religious improvement of the Greeks." 
 
 I answered, " I shall always esteem it an honour 
 to hear from your lordship. From what has 
 occurred, I shall ever feel a warm interest and 
 anxiety in whatever concerns you, especially till 
 such time as I hear that you have arrived at that 
 point of religious knowledge and improvement, 
 towards which I have, in our conversations, been 
 
 ture sunk into a temporary abeyance, will again flourish. The 
 ladies of Edinburgh have instituted a Society for the promotion of 
 Female Education among the Greeks, and a governess has left 
 England for Corfu. It is ardently hoped that the Enghsh ladies 
 will not be backward in giving their aid to so benevolent an under- 
 taking. The Lord High Commissioner has entered with great 
 kindness into the plan, and has held out every prospect of encou- 
 ragement.— 1830. 
 
WITH LORD BYRON. 283 
 
 desirous of leading you. You have complained 
 that many, who professed themselves strict Chris- 
 tians, have inveighed against you. Be assured 
 that there is one at least who will not do so^ but 
 who will, on the contrary, always pray for your 
 welfare^, particularly for that of your soul." 
 
 " I shall always feel myself indebted to you," 
 said Lord B. We again shook hands, and 
 departed^ never to see each other more. 
 
 Lord B. embarked the same evening. Next 
 day his vessels touched at Zante. After leaving 
 this island they were separated, and during the 
 nighty that in which Lord B. sailed came close 
 upon a Turkish vessel, but escaped to one of the 
 Strophades ; and after a few days, he arrived at 
 Missolunghi, and was received by the Greeks with 
 every demonstration of honour, and with universal 
 enthusiasm*. 
 
 Count Gamba was not so fortunate. He was 
 taken by a Turkish frigate, and the lives of the 
 crew were in some danger, till the Captain of the 
 Turkish vessel discovered in the person of Spiro 
 Valsimachi (Count G.'s Captain), one who had 
 preserved his life when shipwrecked in the Black 
 Sea. They were detained a {esw days at Patras, 
 
 * See Appendix — Count G.'s letter. 
 
284 CONVERSATIONS ON RELIGION 
 
 and were hospitably treated by the Pasha, and 
 were then hberated^ and rejoined Lord Byron at 
 Missolunghi "*. 
 
 His lordship was now engaged in a new scene. 
 His rank, his talents^ his wealth, and influence, 
 naturally made him an object of much importance 
 to the Greeks, and his time was completely occu- 
 pied in doing all the good he could among this 
 turbulent and thoughtless people. His stedfast 
 object was to promote an union among all parties ; 
 to organize a corps of artillery, fortify Misso- 
 lunghi, and, at last_, prepare for an attack on 
 Lepanto ; which, from circumstances^ appeared 
 likely to be taken by assault without much diffi- 
 culty. He had occasion to send some of the 
 English officers repeatedly to Cephalonia, both 
 for warlike stores^, and for part of his baggage, 
 which he had left behind. From them we had 
 opportunities of learning how matters were going 
 on. All were unanimous in their praises of Lord 
 B., and of his incessant efforts to do something 
 
 * Their papers or manifestoes were not taken out for l^.iisso- 
 lunghi, or they would have fallen inevitable victims to Turkish 
 policy, for the Turks would not have tolerated any who were about 
 to enter an hostile town. As it was, Jusuf Pasha felt some degi'ee 
 of difRculty in releasing them. This Count D. related, and the 
 Captain also, to Dr. K. 
 
WITH LORD BYRON. 285 
 
 among' the Greeks, whose discord, selfishness, and 
 supine thoughtlessness, they as uniformly censured. 
 
 Colonel Stanhope addressed two letters to me, 
 which will be seen in the Appendix. This gentle- 
 man's constant attention to the promotion of edu- 
 cation is well known, and deserves every com- 
 mendation. I received, also, two letters from 
 Count Gamba, written with a view of gaining the 
 assistance of my friend, Professor Bambas, for the 
 Greek Chronicle. 
 
 I told Bambas that the patriots of Missolunghi 
 were desirous that he should furnish them with 
 something from his pen, to promote the cause of 
 liberty, and that he might have his own price. 
 
 ''Tell his lordship," said this true patriot, 
 '' that the efforts of my pen will, as a matter of 
 course, be at the service of my oppressed country. 
 It would be base in me to take money for any of 
 my labours for her good ; they are due from me 
 to her ; or, indeed, to any country similarly 
 situated, and struggling nobly for her freedom.* 
 
 * Bambas often came to our house in Cephalonia, and was par- 
 ticularly pleased with the literature and periodical works of England. 
 We sometimes translated pieces from the Quarterly Review^ which 
 were remitted for insertion in the Missolunghi Gazette. One article, I 
 particularly remember, was on the literature of the ancient Greeks, 
 
286 CONVERSATIONS ON RELIGION 
 
 The second letter was to request my consent to 
 take under my own charge and that of Mrs. K., 
 a young Turkish girl whom his lordship, from 
 feelings of humanity, had resolved to educate as 
 a companion to his daughter^ if it met with Lady 
 B.'s approbation; and in the mean time he was 
 to write to his sister, the Honourable Mrs. Leigh ; 
 and at all events, he promised to provide for her 
 respectably. 
 
 To this we readily consented. In writing to 
 Count Gamba, T forwarded at the same time a box 
 of Bibles and tracts for Lord B., and I said to 
 Gamba, that as his lordship was much engaged, 
 I begged, after he had taken as many Bibles as 
 
 and on the present struo-gle for freedom. B. entered with all the 
 spirit of the writer, into that apostrophe — 
 
 nS/Baj, yvvaizai, ^luv n -ritTO'Jiav %ov) 
 B'/iKa,; Ti "TTPoyovuv vZv vcTs^ Tcivruv uyav. 
 
 He stands next to Korai in the estimation of the Greeks, and is 
 highly respected and esteemed by all who have the pleasure of 
 knowing him. He was formerly one of the Professors in the Col- 
 leo:e of Scio, and is now a Professor in the College at Corfu ; but 
 when Dr. K. knew him, he had a classical academy in Cephalonia. 
 Although he does not speak English, he understands the language 
 well. I have by me some of his translations, into Greek, of some 
 of Lord Byron's and Sir Walter Scott's poems. Bambas was five 
 years in Paris, and he always regi-ets that he never went to Eng- 
 land; but he was deterred by the expense of education and of 
 living in this countiy. 
 
WITH LORD BYRON. 287 
 
 he pleased in order to disperse himself, that Lord 
 B. would g-ive the remainder to some respectable 
 person to distribute. Lord B. entrusted them to 
 the care of Dr. Meyer^ a Swiss physician^ long 
 settled in Missolung-hi, and the editor of the ' Mis- 
 solunghi Chronicle.' After Dr. Meyer had re- 
 ceived and distributed the books^ he wrote me the 
 interesting- letter, No. 7^ of the Appendix. 
 
 About the 15th of February, Lord B. was 
 seized with an epileptic fit, which gave much con- 
 cern to all his friends in Cephalonia. As his phy- 
 sician,, though ingenious and well educated, was 
 young, and could not have had much experience, 
 three medical officers in Cephalonia consulted to- 
 gether, and we agreed that each of us should write 
 to Dr. Bruno, giving our opinion of the best mode 
 of treating his lordship, should a second attack 
 return, and begging for a particular account of 
 the first. 
 
 It was generally reported in Cephalonia, that 
 his lordship's case was said to have been nervous 
 spasms, and to have been treated with valerian 
 and bark, and hence it was that we were induced 
 to take the liberty of writing to Dr. Bruno, apolo- 
 gizing at the same time for our interference, and 
 ascribing it to the interest which we naturally felt 
 
288 CONVERSATIONS ON RELIGION 
 
 in our distinguished countryman. We all wrote 
 that in such a complaint, or indeed in any of an 
 acute nature^ his lordship's case should be treated 
 with blood-letting-, and purgatives should be freely 
 used, especially at the outset ; and we pointed out 
 to Dr. Bruno, that from Lord B.'s habits such a 
 practice would be particularly necessary, for it was 
 probable that in any acute disease a determina- 
 tion to the brain would ensue. 
 
 Dr. Bruno received our letters with great polite- 
 ness_, corrected the false rumours which had been 
 circulated, and stated that he agreed with us in 
 opinion respecting his lordship's complaint and 
 mode of treatment. 
 
 As in my letter I had expressed my opinion 
 that it would be advisable for Lord B. to leave 
 Missolunghi, which, from its low and marshy situa- 
 tion, would be unhealthy in the summer months, I 
 advised him either to persuade Lord B. to return 
 to the islands, or make short and easy journies 
 through Greece ; to go as far as the seat of govern- 
 ment, but not to occupy himself with much political 
 care and business, till his health was completely 
 re-established. Dr. Bruno disagreed with me^, as 
 will be seen in the Appendix, No. 8 ; he thought 
 that no reason for change of place existed^ and 
 
WITH LORD BYRON. 289 
 
 that, in fact, Missolunglu was more healthy than 
 the islands. 
 
 Feeling", as I did, a considerable degree of in- 
 terest in Lord B., I took the liberty of address- 
 ing a letter to himself, in which I advised the same 
 things I had urged to Dr. Bruno. In answer to 
 this, Lord Byron wrote me the letter No. I, in 
 which he expresses his determination to remain at 
 all hazards, as long as his presence was supposed 
 likely to be of use. I again wrote to Lord Byron 
 on the same subject, and on that of the Turkish 
 girl ^. About this time, his boat, or felucca, came 
 to Argostoli, on board which was Mr. Hodges, 
 who brought a prospectus of the Greek Telegraph. 
 As from the motto and style of the prospectus 
 there was an appearance of radicalism, and an air 
 of irreligion, we all expressed our apprehension 
 to Mr. Hodges, and our regret at such a proceed- 
 
 * Mr. Hobhouse has this letter and the papers and books which 
 Dr. K. sent to Lord Byron. Lord B. had proposed, that should 
 Lady B. not consent to receive Haidee, that she should be educated 
 in Italy. To this Dr. K. remonstrated, for after we had received 
 the child we should have considered ourselves her guardians, and 
 could but feel an interest in her future welfare. A sHght demur 
 arose from the mother's wishing to accompany her daughter ; but 
 as Lord B. had put us to the test, as Christians opposed to Ma- 
 hometans ; although highly inconvenient, we consented to receive 
 both, — Vide Lord B.'s letter, Appendix. 
 
 U 
 
290 CONVERSATIONS ON RELIGION 
 
 ing, not only because it was essentially wrongs but 
 was likely to injure the cause in which they were 
 engaged. Mr. Hodges said, if we thought so, I 
 ought to write to Lord Byron on the subject, as 
 he was sure he would receive my advice kindly. I 
 complied with this suggestion, and addressed a 
 letter to his lordship, stating our reasons for dis- 
 approving of the motto, and the prospectus. 
 
 In answer to this, Lord B. wrote the letter 
 No. 2, in the Appendix. As I kept no copies of 
 my correspondence, I am unable to give their 
 contents ; but they are still preserved by his lord- 
 ship's executors *. 
 
 We continued to take an interest in all that 
 was going on in Missolunghi, from whence we 
 had arrivals at intervals. As we heard of Lord 
 B.'s preparations for Lepanto, and of his in- 
 creasing influence and popularity among the 
 Greeks; and learned from Dr. Bruno's letters, 
 that his lordship's health regularly continued to 
 improve, — we had ceased any longer to have ap- 
 prehension. The intelligence came suddenly and 
 unexpectedly, that Lord B. was dead. The shock 
 that this excited, both among the Greeks and 
 English, was very strong. The singularly great 
 * I regret that I cannot give Dr. K.'s answer. 
 
WITH LORD BYRON. 291 
 
 character, thus prematurely cut off hi the midst 
 of his years and fame, just as he was entering 
 on the noblest cause in which he had ever been 
 engaged, and appeared likely to redeem his former 
 errors by the splendour and virtue of his future 
 life ; made a deep impression on all, and which I 
 hope may be salutary to many. 
 
 It appears from Count Gamba's Journal, that 
 on the 1st of March, Lord B. complained of fre- 
 quent vertigos^ which made him feel as though he 
 were intoxicated ; but it does not seem that bleed- 
 ing, which would now have been useful, or indeed 
 that any medical treatment,, was judged necessary. 
 From this time till the fatal attack, his mind 
 must have been full of anxiety, from the numerous 
 applications of the Greeks for money, — from the 
 turbulence and refractory conduct of the Suliotes^ 
 — and from the failure of the projected expedition 
 to Lepanto, of which he was to have been the 
 leader. On the 9th of Apri]^ he was overtaken 
 by the rain, yet went into the boat, and two hours 
 afterwards was seized with rigors, fever, and 
 rheumatic pains. On the 10th, he was affected 
 with almost constant shivering ; on the 11th, he 
 found himself so well that he rode out; on the 
 12th, he was confined to his bed with fever. He 
 
 u 2 
 
292 CONVERSATIONS ON RELIGION 
 
 rose oil the 13tb^ with pain in the bones and head, 
 and had not slept; on the 14th. he rose at 12, 
 the fever was less, the debility greater, and he 
 complained of pain in the head ; on the 15th, 
 fever, but the pains were abated, and he trans- 
 acted business; on the 16th_, he wrote a letter, 
 but became worse in the evening ; on the 17th, 
 his countenance was suspicious, — in the morning 
 he was bled, and also in the afternoon, and two 
 pounds of blood were taken : that night he was 
 delirious, and raved about fighting ; on the 18th, 
 Dr. Bruno wished to bleed him. " No," said he, 
 '^ if my hour is come I shall die, whether I lose 
 my blood or keep it." At three in the afternoon,, 
 Dr. Bruno and Mr. Millingen called in Dr. 
 Turber, a German, and Dr. Luca Veja, a Greek 
 physician. At four o'clock, his lordship seemed 
 to be aware of his approaching end ; he became 
 delirious for a short time, and when he revived he 
 was anxious to give orders. He muttered about 
 twenty minutes, but nothing was distinctly under- 
 stood. He said, ^^ Now, then, I have told you all." 
 Fletcher said, *' I have not understood a word 
 you have been saying." Lord B. was distressed 
 at this. "Not understand me? what a pity! 
 then it is too late." ^^ I hope not," said Fletcher ; 
 
WITH LORD BYRON. 293 
 
 ''' but the Lord's will be done!" His lordship 
 continued, ''^Yes^ not mine." He then tried to 
 utter a few words^ of which none were inlelligible^ 
 except, '' My sister ! my child!" At six in the 
 evening, he said, " I want to go to sleep now," 
 and turning round, he fell into a slumber^ from 
 which he never awoke. Leeches were applied to 
 the temples, and bled freely all night. He conti- 
 nued lethargic twenty-four hours, and at a quarter 
 past six in the afternoon of the 19th^ he opened 
 his eyes — shut them again — and expired. His 
 remains were carried to England. 
 
 Thus died Lord Byron^ in the thirty-seventh 
 year of his age. It would appear from the 
 accounts of his physicians, who differed in opinion 
 (see Dr. Bruno's letter) with respect to the treat- 
 ment, that his lordship was averse to be bled, and 
 said, that the lancet had killed more than the 
 lance. 
 
 It was industriously spread abroad, that I was 
 going to prove that I had converted his lordship. 
 After trying in vain to stop the idle rumour, I 
 allowed it to take its course. Several of the 
 gentlemen in Cephalonia furnished me with copies 
 of Lord Byron's letters to them, and gave me 
 some curious details of his conversation. 
 
294 CONVERSATIONS ON RELIGION 
 
 From the time that Lord Byron arrived at 
 Argostoh, on the 6th of August, 1S23, to the time 
 of his death, on the 19th of April, 1824,— short as 
 this period was, — it may be said v^ith truth, that 
 it was the happiest and brightest of his life. 
 During tlie whole of that time, he was nut en- 
 oao-ed in writino- any poem, nor was he in the 
 practice of any open vice. The flattering recep- 
 tion which he met with from his countrymen in 
 Cephalonia gave him no small pleasure, which 
 was enhanced by the feeling which he had enter- 
 tained that his reception would be very different. 
 
 He remained on board the Hercules for nearly 
 a month, except a short tour which he made to 
 Ithaca, before he went to reside at Metaxata. In 
 returning from Ithaca, he was accompanied by a 
 Scotch gentleman, who asked him his opinion of 
 the epitaph on Sir John Moore, written by Mr. 
 Wolfe . He said, it was the finest epitaph ever 
 written*. 
 
 * Not a drum was heard, nor a funeral note 
 As his corse to the rampart we hurried ; 
 Not a soldier discharged his farewell shot 
 O'er the grave where our hero we buried. 
 
 We buried him darkl}' at dead of night, 
 
 The sods with our bayonets turning, 
 By the struggling moon-])eam's misty light, 
 
 And the lantern dimly burning. 
 
 No 
 
WITH LORD BYRON. 295 
 
 '* You must have been bigbly gratified by the 
 classical remains, and the classical recollections 
 of Ithaca during your visit there," said Colonel D. 
 " You quite mistake me," said Lord B. ^^ 1 have 
 no poetical humbug about me ; I am too old for 
 that. Ideas of that sort are confined to rhyme. — 
 The people at home have very absurd notions 
 of the Greeks, as if thev were the Greeks of 
 
 No useless coffin enclosed his breast ; 
 
 Nor in sheet nor shroud we bound him ; 
 But he lay like a warrior taking his rest, 
 
 With his martial cloak around him. 
 
 Few and short were the prayers we said, 
 
 And we spoke not a word in sorrow ; 
 But we steadfastly gazed on the face of the dead, 
 
 And we bitterly thought of the morrow. 
 We thought, as we hollowed his narrow bed, 
 
 And smoothed down his lonely pillow, 
 That the foe and the stranger would tread o'er his head, 
 
 And we far away on the billow. 
 
 Lightly they'll talk of the spirit that's gone. 
 
 And o'er his cold ashes upbraid him ; 
 But nothing he'll reck, if they let him sleep on 
 
 In the grave where a Briton has laid him- 
 
 But half of our heavy task was done. 
 When the clock told the hour for retiring ; 
 
 And w^e heard, by the distant and random gun. 
 That the foe was suddenly firing. 
 
 Slowly and sadly we laid him down. 
 
 From the field of his fame, fresh and gory ; 
 
 We carved not a line, we raised not a stone. 
 But we left him alone with his glory. 
 
S96 CONVERSATIONS ON RELIGION 
 
 Homer's time. I have travelled through the 
 country and know the contrary. I have tried to 
 remove these notions." He said he would do 
 every thing for them, but would take no com- 
 mand. He added, '' A Turk's word could always 
 be depended on_, but not a Greek's^ if his interest 
 were in question." Speaking of his intention to go 
 to Constantinople to redeem some Greek captives 
 which he promised to their families when he came 
 from Genoa, Colonel D. dissuaded him from 
 it on account of the danger. ^^ Oh_, the worst 
 would be," he said, "^^ they will put me in the 
 seven towers, from which I do not think Strang- 
 ford would release me ; besides he is a poet, and 
 
 two of a trade you know " Speaking of 
 
 Moore, he said, '' He is, like all the fraternity, at 
 present employed in writing heroic and patriotic 
 songs in favour of the Spaniards or Greeks ; the 
 last work he has dedicated to myself." He said 
 he would give his travels in the Morea to the 
 world ; but laughing, added, it would depend on 
 the reception he met with^ whether they should be 
 written in the Childe Harold or the Don Juan 
 style. When any one spoke finely, he used to say, 
 *'That will do very well for rhyme." Whether 
 Homer lived or not, he said he did not know ; 
 '^ but we poets must swear by him." 
 
WITH LORD BYRON. 297 
 
 One night he was out at a gentleman's house ; 
 the weather was very hot, and he said when he 
 went on boards that he would bathe ; some one ex- 
 pressed surprise that he should bathe at so late an 
 hour ; '^ Oh," said T. (a gentleman who from too 
 great vivacity of imagination and thoughtlessness 
 exaggerated a little), ^'' we were two hours in the 
 water late last night." ^' Yes/' said Lord B. em- 
 phatically, *' by Shrewsbury clock." 
 
 Dr. when on board one evening, was nar- 
 rating to his lordship some wonderful act of leger- 
 demain which he witnessed at Paris ; Lord B. 
 smiled: ^'^You look incredulous, my lord/' said 
 the Doctor. ^^ No, not at all," replied Lord B.; 
 " where isT.? I dare say, he saw the same thing." 
 
 When he went out to Metaxata he spent the 
 day in an easy and tranquil manner. He seemed 
 to have no fixed hour for his meals, and at the 
 time lived very low, on account of his health. He 
 sometimes forgot himself in the warmth of con- 
 versation, and often both ate and drank more than 
 he intended, though I never saw him do either 
 except in a moderate degree. He was fond of 
 riding, — an exercise he daily took. He was a 
 bold and graceful horseman, and appeared to 
 great advantage on horseback. One day, when he 
 
298 CONVERSATIONS ON RELIGION 
 
 was riding, he met Colonel D._, who had taken 
 out his regiment into the country for exercise. The 
 Colonel took his lordship in front of the line of the 
 whole regiment ; ^'^ After all," said he^, '^ there are 
 not finer looking soldiers in t1ie whole world than 
 the English." 
 
 Lord B.'s right foot was what is called club- 
 footed^ which he took care to conceal, by wearing 
 his pantaloons as much over the foot as possible, 
 and the weakness of feeling shame for this defor- 
 mity was frequently apparent, in his care to place 
 this leg behind the other when he was sitting so 
 as to have himself exposed to view. I am per- 
 suaded that this deformity was a cause of frequent 
 vexation and chagrin to him. At times, however, 
 as might be expected, he was superior to this 
 weakness, and would make allusions to it. '' Take 
 care/^ said a gentleman who was riding with him, 
 when they came to a difficult pass of the road^ — 
 '' take care, lest you fall and break your neck." ^' I 
 should not like that," said his lordship, '* but 
 should this leg of mine be broken, of which I have 
 not much use, I should not mind, and perhaps I 
 might get abetter." 
 
 He was an excellent marksman, and was accus- 
 tomed to exercise himself with some of his friends 
 
WITH LORD BYRON. 299 
 
 very often in firing- at a mark, and he invariably- 
 surpassed them all in dexterity. He was per- 
 sonally brave. 
 
 The woman who washed for him_, a soldier's 
 widow, had a smart, genteel-looking girl^ her 
 daughter, about fifteen;, whom she occasionally 
 sent to his lordship's house with the linen. Lord 
 B. noticed this, and wrote to Mr. 11.^ of the regi- 
 ment to which she belonged, requesting him to 
 tell the mother not to send her daughter any 
 more. ^' You know," he said^ '^ what a parcel of 
 rascals my household is composed of, and I should 
 not like the poor girl to get any injury ; and don't 
 fail/' he added^, ^'^ to let Dr. K. know this good 
 action of mine." 
 
 He displayed great humanity when some Greeks 
 were buried beneath a part of the road^, by the 
 falling in of the sand ; some of them were killed^, 
 and some seriously injured. He rode instantly 
 to the spot, and was incensed at the indiiference 
 which the Greeks collected shewed to the fate of 
 their countrymen *. Alluding to this circumstance^ 
 
 * A new and handsome road had been projected by Colonel N., 
 leading from the town of ArgostoU to the district of Levato, in 
 which district his lordship's house was situated, and many Greeks 
 were engaged in this work. Owing to the negligence or inexpe- 
 rience of the workmen, the earth fell in and covered several. 
 
300 CONVERSATIONS ON RELIGION 
 
 be said that he came out to the Islands prejudiced 
 against Sir T. Maitland's tight government of the 
 Greeks, ^^ but I have now changed my opinion. 
 They are such barbarians, that if I had the govern- 
 ment of them^ I would pave these very roads with 
 them." He sent Dr. Bruno^ his physician^ to 
 attend the sufferers and to supply them with me- 
 dicines. 
 
 He w^as very glad to see any of the English 
 gentlemen who visited him at Metaxata: they 
 were, always hospitably entertained and welcomed, 
 as were also the principal Greeks, who often went 
 out to him. His conversation was invariably 
 lively, polite, and pleasing. He was fond of say- 
 ing smart and witty things, and never allowed an 
 opportunity of punning to escape him. He gene- 
 rally showed high spirits and hilarity. His con- 
 versation and manners varied according to his 
 company. With some of the young officers, 
 whose chief pleasure consisted in excitement and 
 
 The news reached INIetaxata immediately ; Lord B. rode up to 
 the spot, and inquired whether there \Yere any below the earth. 
 The Greeks (about forty) said they did not know, but they be- 
 lieved there were. "Why," he asked, " do they not get them 
 out ?" when he was told their laziness prevented them, he ordered 
 his valet to get off his horse and thrash them soundly, if they did 
 not immediately commence their work.| 
 
WITH LORD BYRON. 301 
 
 amusement^ lie was among- the first for wit and 
 repartee^ and according* to the accounts I have 
 heard, he was not on every occasion scrupulous in 
 refraining from indelicacy, and even infidelity. 
 This account, however, depends on the authority 
 of others. When he visited one of the officers 
 with whom he seemed pleased_, he was accustomed 
 to jest, laugh, srnoke, drink brandy and water, and 
 porter, with the best of them. 1 never saw him 
 guilty of any such actions. Although once or twice 
 his puns were not the most pure, yet they were 
 never gross ; and I never heard him utter any im- 
 proper expression against religion. I have heard 
 him say several witty things ; but as I was always 
 anxious to keep him grave^ and present important 
 subjects for his consideration, after allowing the 
 laugh to pass, I again endeavoured to resume the 
 seriousness of the conversation, whilst his lordship 
 constantly did the same. Those sayings, to which 
 of course my attention was not directed, I have 
 forgotten, and it is the less material, since there 
 was nothing particular in them, and they were 
 exactly of such a nature as are heard every day. 
 My impression from them was, that they were 
 unworthy of a man of his accomplishments : I mean 
 
302 CONVERSATIONS ON RELIGION 
 
 the desire of jesting-. A gentleman, who fre- 
 quently visited him^ told me^ that his lordship 
 mentioned that he had generally a sullen and ill- 
 natured fit every evening at eight o'clock, and 
 then vented his ill-humour on those around him/ 
 and often abused his servants^ especially Fletcher, 
 till this splenetic fit had passed. Another gentle- 
 man, who spent several evenings with him, affirmed 
 that he never saw any of these ill humours, but 
 that while he was there, his lordship ever re- 
 tained his good humour and politeness. About 
 this time there were frequent paragraphs in the 
 papers respecting Lord B. When a paper ar- 
 rived^ or when one was sent from the mess^ he 
 retired to his bed-room for a few minutes, and 
 then returned and talked, and jested at the re- 
 proaches which were cast upon him. 
 
 When he first arrived at Cephalonia, the Captain 
 of his ship anchored just before the military hos- 
 pital. When Lord B. saw it, he complained of 
 it laughingly to Captain Scott, as a thing of bad 
 omen. ^' But," said his lordship, when he told the 
 story, ^^ the Captain, in order to remedy the evil, 
 made it still worse ; for next morning when we 
 awoke, we found he had moored us on the opposite 
 
WITH LORD BYRON. 303 
 
 side^ it is true, but it was just against the burying- 
 ground." He was accustomed to spend a good 
 deal of his time in joking with the Captain, who 
 was a sort of humourist himself. '^ Scott," said 
 Lord B., '^^ when these fellows of yours take me 
 over to Greece, are you not afraid that they will 
 be inspired with a love of liberty, desert you, and 
 join the glorious cause of the Greeks?" ** I am 
 not at all afraid of that," said the Captain; " I 
 have taken care that they shall not do that." 
 ^^Why, what have you done?" "I have done 
 to them as your lordship does to me." '^ What 
 is that?" "I have kept them three months in 
 arrears." Lord Byron laughed heartily at the 
 Captain's joke. 
 
 At Metaxata his lordship was visited by many 
 poor refugee Greeks from the Continent and the 
 Isles of the Archipelago. He not only relieved 
 their present distresses, but allotted a certain sum 
 monthly to the most destitute, and this was paid 
 till his death. A list of these poor pensioners was 
 given me by the nephew of Professor Bambas, 
 which I have not at present by me. 
 
 When Lord B. was in the harbour, on board 
 the ship, although I had not called on him myself, 
 I persuaded my friend Professor Bambas to pay 
 
304 CONVERSA.TIONS ON RELIGION 
 
 his respects to his lordship, as due to one who 
 came to befriend his country, and I had no doubt 
 that his lordship would receive a patriot so dis- 
 tinguished as Bambas, with pleasure. Bambas 
 called, but it appeared that Lord B. was quite 
 unacquainted with his reputation and character,, 
 and as he was reposing hiaiself, he sent his com- 
 pliments, and said, that he could not then see him. 
 He, however^ soon heard of Bambas after his 
 arrival at Argostoli^ and one day when I men- 
 tioned the subject, and expressed my surprise 
 that he had not received him, he said he did not 
 know that he was anything but a common priest, 
 and was at the time tired, and did not wish to be 
 disturbed. Some one had told him, he said, that 
 Bambas was a wild democrat. This I mentioned 
 to Bambas. He replied, ^' No ; I would prefer 
 democracy, or rather republicanism, were all my 
 countrymen Phocions, but not till then." When 
 we again spoke of Bambas, Lord B. said he w^ould 
 go and pay him a visit. This, however, mere 
 circumstances prevented ; but he sent Count 
 Gamba to make his apologies. 
 
 It was from Metaxata he wrote those fine letters 
 to the Greek government, in which he warned 
 them of the consequences of dissensions, and 
 
WITH LORD BYRON. 305 
 
 exhorted them to true patriotism and peace. 
 Here he waited intelUgence from Greece of the 
 state of parties, from the gentleman whom he sent 
 over to report to him the situation of afFairs_, and 
 in whose fidehty he could confide. 
 
 Count Delladecima assured me, and he had 
 ample opportunities of ascertaining* the fact, that 
 in conversing with him on the affairs of Greece, 
 Lord Byron shewed a profound, cool, and deli- 
 berate judgment ; a patience in examining, and 
 a soundness of political views, which did honour 
 both to the strength of his understanding, and to 
 the goodness of his heart, which was the more 
 surprising to him, he said, as he had formed an idea 
 from Lord Byron's poetical genius, that he would 
 find him full of imaginary and fanciful schemes, or 
 fickle and changeable in his judgment; but, he 
 added, of all the men whom I have had an oppor- 
 tunity of conversing with, on the means of esta- 
 blishing the independence of Greece, and rege- 
 nerating the character of the natives, Lord B. 
 appears to entertain the most enlightened and 
 correct views. 
 
 How well Lord B. spent his time in Missolunghi 
 — the utiUty which his presence and his councils 
 produced to the Greeks — the advances of money 
 
306 CONVERSATIONS ON RELIGION 
 
 that he made to the government, which enabled 
 the Greek fleet to move to Hydra — and above all, 
 the fortification of Missolunghi erected by Parry, 
 chiefly at his expense^ without which the town 
 could never have made so memorable a resist- 
 ance, are well known^ and those who wish for a 
 detail of them, may find their curiosity gratified 
 by perusing Count Gamba's narrative. A friend 
 of mine, who was in Greece^ and was intimate with 
 Lord Byron, amused me with the following 
 account of affairs, which is too curious to be 
 omitted. 
 
 ^^ There was little comfort, or even appearance 
 of comfort, in his mode of living in Missolunghi; 
 his house was small and incommodious, though 
 one of the best in the town ; and it was in a low 
 and damp situation. It was frequently necessary 
 to use boats to get at it. Count Gamba lived in 
 lodgings, and often took his meals by himself. 
 Parry and some others lived on the ground-floor, 
 or in houses near his lordship. Bruno was seldom 
 in his company. When my friend arrived at 
 Missolunghi, Lord B. was under a strict regimen ; 
 this was probably after his first attack, and hence 
 there was no regular meal prepared for him : his 
 scanty meals he generally took by himself, at 
 
WITH LORD BYRON. 307 
 
 whatever hour suited him. P. was officious, 
 pompous, and jealous of any having- access to, or 
 influence with Lord B. The household appeared 
 in confusion : all the servants had uniforms, 
 each according to his fancy, and some of them 
 were of the most grotesque kind : they seemed to 
 have exchanged duties ; the cook, for example, 
 became groom, and the groom became something 
 else, and vice versa : each appeared to be doing 
 something else than that which lay within his pro- 
 vince." 
 
 As most of the officers were dependent on Lord 
 B., either on account of his influence, or for their 
 actual pay, they did not disturb him often. My 
 friend, who thought that Lord B. would not be 
 displeased with company, visited him every night, 
 and took F. with him. Lord B. always received 
 them kindly : there was, however, often as little 
 ceremony in the house, as if it had been an inn ; 
 and G. F. was often accustomed to take up a 
 book, and lounge over it till Lord B. had time, or 
 was in the humour for conversing with them. 
 Sometimes he was animated and gay, telling them 
 many amusing anecdotes and stories. He told 
 them that, once when Mr. Murray was complain- 
 ing of the high price which he gave for his book, 
 
 X 2 
 
308 CONVERSATIONS ON RELIGION 
 
 he answered him in rhyme, the short line always 
 terminating- in "^ My Murray." One of the lines 
 which he remembers was, 
 
 " But you have tlie printing of the Navy List, 
 
 My Murray." 
 
 He said that when he and Hobhouse were 
 together hi Albania^ Hobhouse laid hold of a great 
 quantity of manuscript paper, which had fallen 
 out of his portmanteau, and asked what it was — 
 on being- told that it was an account of Lord B.'s 
 early life and opinion s_, he persuaded him to burn 
 it ; *' for," said he, "if any sudden accident occur, 
 they will print it, and thus injure your memory." 
 ** The loss is irreparable,'' said Lord B. One 
 evening they were talking of the separation be- 
 tween him and Lady B. ; he desired them to men- 
 tion all the causes which they had heard assigned 
 for it, and seemed amused at the absurdity and 
 falsehood of them. When he had heard all, he 
 said, "^ The causes were too simple to be soon 
 found out." 
 
 He often professed his admiration of Sir Walter 
 Scott. He was much engaged about uniforms-, 
 and appeared very particular about his dress. 
 Some of the asrents of the committees of Switzer- 
 land and Germany published something in the 
 
WITH LORD BYRON. 309 
 
 Missolung-bi Chronicle against Baron Freidel^ as 
 having" authority to act for the English Com- 
 mittee. Lord B. insisted that they should retract 
 their assertion of having authority from England. 
 
 He disliked Dr. Meyer, and some of the Ger- 
 mans ; one in particular who was suspected of 
 having assumed a title, and Meyer, because he 
 was so fond of displaying his new ones, such as 
 President of the Missolunghi School^ Redacteur, 
 (&c. In one of his notes^ in order to be as bitter 
 as possible^ he wrote^ '' Be assured that Dr. M. 
 
 and Baron cannot have a greater contempt 
 
 for borrowed titles than your humble servant, 
 N. Byron." The German came to him, and made 
 many apologies with tears, and became on so 
 good a footing with Lord B., that he consented 
 to buy his rich and gaudy uniforms. One day. 
 Lord B. shewed all these to G. F.^ who said, *^ I 
 thought the German was your enemy ?" ^^ Oh/' 
 said Lord B., ^' I have pardoned him, for I can 
 never resist a man's tears." He sent the uniforms 
 all back^ because he thought them too dear. 
 
 One of his household, G., sent to Corfu for a 
 great many articles of dress^ all exceedingly fine, 
 and among them was a pair of jack-boots and 
 spurs. Lord B. was very angry when they 
 
310 CONVERSATIONS ON RELIGION 
 
 arrived, either because they were ordered without 
 his knowledg'e, or because they were too expen- 
 sive ; to G. F. he exclaimed, '* See what my buf- 
 foon has done ; he has ordered such and such 
 things, but I shall send them all back except the 
 elegant jack-boots_, which he shall wear.'* And he 
 did wear them to the no small amusement of some 
 of his friends. 
 
 The Turkish girl and her mother were captives, 
 and inhabited the house allotted to Millingen for 
 an hospital. M., from pity^ allowed them to re- 
 main. Lord B. took a fancy to the girl_, and had 
 her dressed in fine gaudy clothes, but she became 
 pert and forward. G. F. told this to Lord B.^ 
 and said if he were M. he would drive them from 
 the house. Lord B, sent for the girl and scolded 
 her. 
 
 At this time he gave no dinner parties to the 
 Greeks^ and G. F. thinks that this produced no 
 bad effects, as distance increases respect^ espe- 
 cially with such people as the Greeks. Mavro- 
 cordato came often to Lord Byron^ and sat, and 
 smoked, and conversed. One evening when he 
 came, Lord Byron was out of humour, and said to 
 G. F. and F., ^^ Do not go away, for this fellow 
 comes teasing me to give him money ; I have 
 
WITH LORD BYRON. 311 
 
 already lent him one thousand dollars^ and he shall 
 not have more.'' One of them whispered, Mavro- 
 Gordato understands EngUsh ; " So much the 
 better," said he ; " he will go away the sooner if 
 he understood me." Mavrocordato sat awhile 
 quietly smoking, and then went away*. 
 
 Lord B. was often suspicious, and seemed to 
 think that those who approached him had some 
 interested views, and in oreneral he had too much 
 reason for these conclusions. He at first thought 
 that G. F. came to be admitted into his corps and 
 get some of his money, till his acquaintance with 
 him removed the error. Such of the Greeks as 
 were in office were accustomed to dress in state, 
 
 ♦ It has been suggested to me, that the above paragraph may 
 give an unjust impression of Mavrocordato's character, whose 
 disinterested conduct in pecuniary matters has never been 
 doubted. It may here be observed, though perhaps scarcely 
 necessary, that the loan spoken of was not made to Mavrocordato, 
 as an individual, but as governor of Missolunghi, for the good of 
 the public service. The character of no one of the Greek leaders 
 stands so high as that of Mavrocordato for disinterested zeal for 
 his country's cause ; and after filling, for some years, the highest 
 office in the Greek government, he has left it in honourable 
 poverty. Lord Byron, whose little sally was made when out of 
 humour, held Mavrocordato in high esteem, as may be seen from 
 the following passage in a letter to Mr. Murray, dated February 
 25, 1824. 
 
 " Prince Mavrocordato is an excellent person, and does all in 
 his power; but his situation is perplexing in the extreme; still we 
 have great hopes of the success of the contest." 
 
312 CONVERSATIONS ON RELIGION 
 
 and visit him in ceremony : on such occasions 
 Lord B. hurried to his room to throw on his uni- 
 form, and the Greeks were evidently under great 
 awe while before him. 
 
 His presence in Missolunghi at times appeared 
 to increase the confusion which prevailed, and 
 Lord B. seemed sometimes to enjoy it^ espe- 
 cially the burlesque manner in which P. vapoured 
 about and displayed his power, as Adjutant to 
 the Commander-in-chief He used to say^ ^* His 
 lordship, as commander-in-chief, never gives 
 orders directly, but only through me. We,'* he 
 said one day, " ive will subscribe twenty dollars 
 to your Infirmary." Lord B. gave fifty. G. F. 
 sold a pair of tight leather breeches one day to 
 G., who strutted about the dirty streets of Misso- 
 lunghi in them, to the pet feet amazement of the 
 Greeks. ^'^ Do not laugh at him," said G. F. to 
 his lordship, ^' or you will cause him to give me 
 them back, and break my bargain." He seemed 
 sometimes to wish that T. would return, merely 
 to drive away the people that pestered him, 
 and put his house in order ; for though he 
 took an obstinate fit occasionally, and would not 
 budge, merely to shew that he was not led by any 
 one, yet in general from indolence, or some other 
 
WITH LORD BYRON. 313 
 
 cause, he was facile on many points^ and allowed 
 himself to be led and influenced. 
 
 During his illness, he said to M.^ who differed 
 in opinion from B.^ ^'You differ^ that you may 
 have the credit of curing me." At another time 
 he said, ^^ I see that neither of you know anything 
 about the matter." He returned T.'s gun which 
 he had with him^ either because he was reluctant 
 to part with so much money, as it was dear^ or, 
 as was probable, he thought if T. was scarce of 
 money, he would the sooner rejoin him. 
 
 He differed on many points with Colonel Stan- 
 hope. G. F. is inclined to think, that had he 
 gone to Salona^ he might have prevented the 
 civil war by his influence ; but he was careful not 
 to write a letter to Ulysses, who had sent him a 
 letter of compliment. One day he desire Count 
 G. to write a letter^ which he did. Lord B. took 
 it up^ read it, and then coolly tore it to pieces. 
 
 A letter was afterwards written to Ulysses, and 
 when Lord B. was told that it had been lost in 
 the river Phidari^ with some valuables, he ut- 
 tered an exclamation of joy^ and said, *' they 
 should not again prevail on him to write." 
 
 S. had been acquainted with T.^ and attended 
 the funeral of Williams and Shelley. When it 
 
314 CONVERSATIONS ON RELIGION 
 
 was finished^ he went away, and Lord B. asked 
 T. who that gentleman was. T. replied, '' that 
 he was an English officer, who would not in- 
 trude, because he had heard that his lordship 
 wished to live retired." *'Then I shall be ac- 
 quainted with him," said Lord B. ; spurring his 
 horse, he soon overtook S. ; introduced himself, 
 and invited S. to breakfast. After this, he had fre- 
 quent opportunities of seeing Lord B., who used 
 to say, T. was an excellent fellow till his Lara 
 and Corsair spoiled him, by his attempting to 
 imitate them, 
 
 G. F. told me, that Lord B. liked and seemed 
 pleased with F., who admired him excessively, 
 and with the greatest simplicity and singleness of 
 heart: but he did not like H., who was stiff and 
 formal. When they were disputing about the 
 motto for the Greek Telegraph, (the first having 
 given offence to many,) Lord B. insisted that the 
 old one should not be retained. Count G. en- 
 tered one day, and said, '' Pray, my lord, what 
 motto shall we have?" Lord B. pettishly re- 
 plied, " Foolishness to the Greeks." 
 
 We all seemed at this time, said G. F., to have 
 lost our high sense of honour, and were occupied 
 m selling and buying, from one another, guns. 
 
WITH LORD BYRON. 315 
 
 horses^ breeches^ uniforms, — each endeavouring 
 to make the best bargain he could^ influenced, 
 probably, added G. F. by the contagious ex- 
 ample of the Greeks around us. G. F. did not 
 think that Lord B. was fitted for the place ; it re- 
 quired one of stern demeanour, and of iron nerve. 
 T. was of the same opinion. Lord Murray, he 
 thought, was much better qualified for it : he was 
 a great favourite with the Greeks, from speaking 
 their language so well ; and, from the undeviating 
 gentleness of his manner, he would have attached 
 to himself all the English around him. 
 
 Lord B. was rather above the middle size ; 
 his countenance was fine, and indicated intelli- 
 gence, but especially benevolence. His forehead 
 was large and ample, his eyes were of a grey 
 colour, his nose well-proportioned, his mouth 
 wide, and his chin projecting ; his hair was light 
 brown, inclining to grey, particularly about the 
 temples: his appearance was full and robust^. 
 He had high shirt collars, sometimes embroidered, 
 but without frills ; he wore often nankeen jacket 
 
 * Colonel D. told him that many persons had supposed he was 
 quite en-bon-point. He said, "two years ago I was much stouter, 
 and as fat as the captain of my brig." 
 
816 CONVERSATIONS ON RELIGION 
 
 and trowel s, sometimes a plaid jacket ; be gene- 
 rally wore a gold chain about his neck, on which 
 a locket was suspended;, and the end of the chain 
 was placed in his waistcoat pocket, and a cameo_, 
 with the head of Napoleon. 
 
 His countenance generally exhibited a smile^, or 
 a look of softness, and thoughtfulness ; and when 
 animated in conversation^ there was a keen and 
 per^ant expression of eye, with a slight colour 
 in his face, which was usually pale and clear. 
 
 He spoke with energy, vivacity, and freedom; 
 his utterance was rapid, and varied in its in- 
 tonations ; his language was select, forcible, and 
 pure ; and his ideas were expressed with unusual 
 ease and propriety. His voice was soft and me- 
 lodiouSj, to a degree which at first appeared to be 
 the result of affectation. His manners were dig*- 
 nified and well-bred ; he was invariably polite. 
 
 The impression which he left on me, judging of 
 his manner merely, was that of a perfectly polished 
 man, with much affability, cheerfulness, vivacity^ 
 and benevolence. In the conversations which I 
 had with him, he appeared to shew an acute and 
 cultivated mind, rather than a profound under- 
 standing. There was no appearance of extensive 
 science or erudition^ nor that coolness and so- 
 
WITH LORD BYRON. 3l7 
 
 briety of judgment, which a learned philosopher 
 might be expected to exhibit : but his manner 
 was lively^ witty^ and penetrating, shewing that 
 he had a mind of strong powers^ and capable of 
 accomplishing great things, rather than afford- 
 ing a constant proof that he had already accom- 
 plished them. He was so easy, affable^ and kind 
 that you required at times to recall to mind his 
 rank and fame, lest his manner should uncon- 
 sciously betray you into undue familiarity, — an 
 error into which one gentleman fell, — and was 
 punished by Lord B.'s avoiding him as much as 
 politeness permitted. Although he must have 
 looked into a variety of books, and was acquainted 
 with a little on every subject, yet I was not 
 impressed with an idea of the profoundness of his 
 knowledge, nor should I have been disposed to rely 
 on the solidity of his judgment. He often spoke 
 for effect, and appeared to say fine and brilliant 
 things^ without having any other end in view; a 
 practice which might display quickness of discern- 
 ment^ eloquence and wit, but which, of course, 
 could not excite the decided admiration which the 
 display of a richly-furnished mind, or a superior 
 and solid understanding, would have elicited. 
 Though not insensible to renown and distinction. 
 
318 CONVERSATIONS ON RELIGION 
 
 and though raised to the highest pitch of poetical 
 eminence,, he had no poetical enthusiasm, or fan- 
 tastic frenzy in his manner and conversation. He 
 felt that these were useful^ and to be studied 
 and valued only as they lead to something more 
 substantial ; and as he had a quick perception of 
 the ridiculous^ he seemed to have a feehng, that 
 frequently crossed his mind^ as if fame and poetry, 
 and every thing else, which men so eagerly court, 
 was, in reality, hollow and vain ; and contempt 
 for the whole human race — including himself — 
 was often predominant. 
 
 His varied fortunes in life, his unhappiness 
 amidst such means of happiness, his splendid fame, 
 his personal defects, and his domestic calamities, 
 his mortified pride, and vanity, might naturally 
 lead him often to such a conclusion. It is true, 
 that all I say is but my own opinion, and what I 
 cannot affirm as certan, yet, as far as one can 
 judge of another by looks, hints, or the train of 
 associations, such seem often to have been the pre- 
 dominant feelings of his mind. I have been asked 
 by some, if his appearance and manner did not 
 convey the idea of a fiend incarnate. On the 
 contrary, his appearance and manner gave the idea 
 of a kind-hearted, benevolent, and feeling man, 
 
WITH LORD BYRON. 319 
 
 with an amiable and pleasing countenance, but a 
 man who was led by passions, by prejudice, and 
 not by coolness of judgment, nor the steady self- 
 denial, and heroical feelings of Christian prin- 
 ciples. That his was a mind often agitated in 
 private by gloomy meditations and melancholy 
 feelings appeared at times, when he gave for a 
 moment repose to the mind, from the exertion of 
 acting his part in company, and allowed his coun- 
 tenance to assume those features which were 
 habitual, for then the expression which I saw 
 once or twice was that of melancholy and woeful 
 forlornness ; but it was surprising to see the quick 
 and striking change, passing immediately from 
 this, to a sprightly, animated, and amiable ex- 
 pression, whenever he saw that it was expected of 
 him to resume his part ; which was always the 
 principal in conversation. Sometimes it struck 
 me, that in reality, in his solitary hours, he was 
 melancholy and unhappy, and that the very great 
 hilarity and vivacity which he shewed in com- 
 pany was a proof of it, as if he were glad to escape, 
 for the sake of variety, from his habitual frame of 
 mind. I often looked at Lord Byron with ad- 
 miration, sympathy, and compassion : admiration 
 for his great abilities, sympathy with his unfor- 
 
320 CONVERSATIONS ON RELIGION 
 
 tunate life, and compassion for one who, with all 
 the wealth, rank^ and fame which fell to the lot of 
 few, and which, when founded on a proper basis, 
 are calculated so much to promote happiness, 
 appeared unhappy ; not merely because he was 
 not virtuous, but because he was not religious. 
 Many talents he possessed, calculated to excite 
 wonder and envy ; yet the highest of all blessings, 
 piety, he possessed not. 
 
 The vanity of all earthly things, if the favour of 
 God attends them not, was strongly impressed on 
 the mind in listening to him, and considering his 
 character. He possessed many virtues, such as 
 friendship and benevolence, yet he was not 
 happy ; and what could these avail, without that 
 peace and tranquillity of mind here, under every 
 situation and circumstance^ and that strong and 
 certain hope of a blessed immortality in heaven, 
 which can alone be obtained through faith in the 
 merits of our Redeemer ? Yet Lord B. excited 
 intense interest and sympathy in my mind. He 
 felt and acknowledged that he was not happy in 
 his unsettled notions of religion : he was desirous 
 of learning the truth ; yet_, like too many others, 
 paid not that attention to it^ nor cultivated so deep 
 and immediate an interest in learning it, as he 
 
WITH LORD BYRON. 321 
 
 He vaguely hoped, no doiibt^ that if the Scrip- 
 tures were true, he should ascertain the truth of 
 them some time or other ; and hence,, surrounded 
 as he was with such companions and so many 
 public and private duties, it was a matter of ap- 
 prehension^ that even this desire might be sus- 
 pended, or even extinguished. His patience, 
 however^ in listening to me, his candour in never 
 putting captious objections, his acknowledgment 
 of his own sinfulness^ gave hope that the bless- 
 ing of religious truth might be opened to his 
 understanding ; and though these were damped by 
 an occasional levity, at least by the want of that 
 seriousness which the subject required, yet, on 
 the whole, the general result was favourable. 
 
 It may be useful to consider Lord B.'s charac- 
 ter in the following points of view — as a man, as 
 a poet, and^ lastly, in reference to Christianity. 
 Of the minute details of his early life I am igno- 
 rant_, as no full and authentic account of it has 
 yet been given ^\ He first appeared as a poet 
 before he reached the age of majority, and his 
 work was received with an overwhelming ridi- 
 
 * Mr. Moore's work contains a full and interesting narration of 
 Lord B.'s early years, and most strikingly exemplifies that paradox, 
 " The Child is father of the Man." 
 
322 CONVERSATIONS ON RELIGION 
 
 cule and scorn by a critic in the Edinburgh Re- 
 view. There was no excuse for defects or fail- 
 ings—no candid indulgence — no kind encourage 
 ment to try again, and endeavour to do better^ 
 but a cruel and inhuman taunting and mockery. 
 That Lord B.'s vanity was mortified by the blow, 
 is certain. It struck to his very heart, and roused 
 his bitterest feelings; and in every variety of 
 scene, when wandering in the regions of Greece 
 or on the smiling shores of Turkey, the effects 
 were severely felt and powerly expressed. This 
 disappointment^ joined to his personal deformity, 
 and his scantiness of fortune when compared 
 with others of his rank, affected him deeply, and 
 he felt as if nature and man had treated him 
 unkindly ; instead of yielding to circumstances 
 or to the dictates of reason, he only exerted 
 his faculties to fight the battle into which he had 
 been so unexpectedly dragged. Had he been 
 educated in strictness of moral virtue, or in re- 
 signation to religion ; and had those habits been 
 strengthened by example^ his fate and his feelings 
 might have been different; but, left an orphan, 
 placed in society where ambition and wealth were 
 the only objects — where the passions had no par- 
 ticular restraint, he unfortunately chose not to 
 
WITH LORD BYRON. 323 
 
 restrain his. He determined to engage in the 
 fight with the Reviewers, and exhibited the same 
 spirit of malevolent and angry feelings unworthy 
 of a virtuous and noble mind, but justifiable, or at 
 least excusable in his case, as he was ungently 
 attacked without having even given provocation. 
 His opponents had no excuse, and his critic is not 
 to be envied^ if his judgment be now sobered, 
 when he looks back on his wanton attack^ and 
 reflects how much his cruel criticism may have 
 contributed to the chequered, unfortunate life of 
 his victim. Lord B., in the execution of his ven- 
 geance against his critic, unfortunately attacked 
 many others in terms of contempt and derision, 
 and thus was guilty of the same fault which had 
 been committed against himself. He assailed the 
 most distinguished critics, poets, and writers ; 
 and the satirical powers of a young and noble 
 author^ who was thus daring and impetuous, were 
 not likely to conciliate the forbearing hand and 
 the kindly praise of others*. In the mean 
 
 * Colonel D. took up a book, which was " the English Bards and 
 Scotch Reviewers." "You need not look at this," said D. ; " it is your 
 own." " This book did me a great deal of harm," replied his lord- 
 ship ; " I lost a great number of friends who have never forgiven 
 me." '" It is the best you ever wrote." " Why," said Lord B., 
 " I published a few silly songs, written when I was young; and 
 
 Y 2 
 
324 CONVERSATIONS ON RELIGION 
 
 lime he went on rapidly, adding poem to poem ; 
 the subjects were strange and unusual^ and his 
 lordship seemed to care little about the sympathy 
 of his readers or the rules of poetry. His pro- 
 gress was watched— his fame rose bright amidst 
 all distrust and opposition: many, however, 
 grudged his reputation, and praised him with 
 reluctance. 
 
 It was his lot to be constantly before the public 
 eye. His marriage, his sudden separation, to 
 which he imprudently gave publicity ;— his de- 
 parture for Italy, his mode of living there ; his 
 poems, which became more and more descriptive, 
 as it was deemed, of his character, and were 
 equally deserving of censure and praise, — all 
 were calculated to excite a host of enemies who 
 
 when the Reviewers treated me so severely, I wished to show them 
 that I would not put up with their insolence so tamely as they 
 expected.. But one thing I regret very much in this book, is 
 what I wrote of Lord Carlisle. I am sorry for it." Colonel D. 
 mentioned the Quarterly Review on his Cain. " Oh, you should 
 read the Edinburgh Quarterly— this gives it much sharper; for 
 though on my own side, it is always hardest against me." 
 
 One day, when talking of one of his aunts whom the colonel 
 knew, he said, " We have been an unfortunate family ; none of us 
 have come to any good." The colonel said, " He hoped to see him 
 a Methodist yet, though he regretted that in the interval much time 
 was lost, as his lordship should now be writing some beautiful 
 hymns." " When I do become one," he replied, " I shall not be a 
 lukewarm Christian." 
 
WITH LORD BYRON. 325 
 
 had hitherto lain quiet. As censure and criticism 
 reached him, and he was always sensible to them_, 
 instead of endeavouring to remove the cause, he 
 seems to have been still further roused, by his 
 passions, and by a consciousness that he was 
 censured far more than he deserved, — by many 
 whose conduct was worse than his own, — to 
 continue the battle with unabating vigour. As 
 religion had never much engaged his thoughts, 
 and as unfortunately many religious people, from 
 a preposterous fear of the injury he would do, 
 inveighed against him from the pulpit, and spoke 
 or wrote against him, his anger seems to have 
 been excited towards them also, and he resolved 
 to write in defiance of them all ; and as he did 
 so on the spur of the moment and under malig- 
 nant passions, and not from an ambition of the 
 praise of the present or future good men, his 
 poems became increasingly defective in purity, 
 and were even tainted with the appearance of 
 infidelity. 
 
 There are circumstances which induce me to 
 believe that Lord Byron never doubted the divine 
 authenticity of the Scriptures^ arising probably 
 from the influence of early education, if no higher 
 principle was in operation, and that those hints of 
 
3*26 CONVERSATIONS ON RELIGION 
 
 infidelity were thrown out by way of desperate or 
 contemptuous bravado. His conduct, however, 
 was not to be excused. Writing, as he did, under 
 the influence of impetuous feelings, and stung by 
 what he considered unnecessarily cruel and un- 
 merited reproach and censure, he fell into greater 
 mistakes than he did at first. He libelled and 
 ridiculed his native country, from which he was 
 a voluntary exile ; he satirized his king ; he sa- 
 tirized his political enemies, and his vengeance 
 followed them even after they were laid in the 
 grave. These things were highly culpable ; but 
 who does not perceive that his public life was a 
 warfare, a combat excited by his critic, and con- 
 tinued by a host of others ? and who could expect 
 that a man so vain, so disappointed, so mortified, 
 and who fought with such feelings, — with the 
 added spirit of vengeance, would do so with 
 soberness and moderation? 
 
 His character as a man, if separated from that 
 of a poet, has no unusual feature, and is, indeed, 
 a common one. Deprived early of his parents, he 
 grew up without correction or control, and he 
 displayed some of those extravagances and eccen- 
 tricities which distinguish too many of our young 
 noblemen. He married early ; soon separated 
 
WITH LORD BYRON. 327 
 
 from his wife ; lived in Italy for some years, in 
 comparative seclusion : then engaged in the 
 cause of Greece, and died at an early age. His 
 private life, like that of many others^ was a mix- 
 ture of virtues and vices ; and his vices^ there is 
 reason to believe^ were those which are most in- 
 dulgently looked upon by the world^ nor were 
 they more numerous than most of those of his own 
 rank ; while his charities and benevolence were^ 
 perhaps^, more than can usually be found. 
 
 His writings, however^ have given a tinge of 
 his private character; and hence it is impossible 
 to form an estimate of the latter, without taking 
 into view the former. Had he not written, it is 
 obvious that there was nothing unusual in his cha- 
 racter, nothing that is not paralleled in the lives 
 of many private gentlemen. From the choice of 
 his subjects^ he has had the peculiar fate of its 
 having been supposed that his imaginary charac- 
 ters were^ in almost all instances, the representa- 
 tion of his own; and hence many have judged of 
 his private character by those which he has drawn 
 in his writings. That there is some foundation 
 for this cannot be denied ; but that the conclusion 
 has been carried too far, a slight consideration will 
 readily convince any one. His first work against 
 
328 CONVERSATIONS ON RELIGION 
 
 the Edinburgh Reviewers exhibited a fearless 
 and undaunted mind, equally prepared for attack 
 and defence, and not very scrupulous in the 
 means. That it had the misfortune to keep his 
 mind in this state, ready for warfare with all his 
 passions awakened, has already been hinted at ; 
 and this consideration seems to account, some- 
 times, for the choice of subjects in his future 
 poems, and for those hints and remarks which 
 he incidentally scatters through them. As his 
 life was one of change and bustle — as his feel- 
 ings and passions were never subjected to any 
 steady control — as he wrote often under the 
 sting and writhing of mortified pride and disap- 
 pointment—as he also wrote with a feeling that 
 his sins were too severely punished by many 
 whose conduct did not justify them in doing so, 
 it may be supposed that he was not always happy 
 in his subjects and delineation, nor prudent and 
 guarded in his remarks. Though some of these 
 circumstances led him into errors, they contri- 
 buted, there is room to conjecture, to that free, 
 unshackled style of writing, which, leaving his 
 genius uncramped by rules or criticisms, which he 
 both feared and despised, enabled him to reach 
 some of those excellencies which place him on a 
 
WITH LORD BYRON. 329 
 
 level with the very first poets of this or any country. 
 The subject of Childe Harold, the finest, and, 
 upon the whole, the most unexceptionable of his 
 poems, was that of a man sated with all the sins 
 of his youth, and experiencing, like Solomon, the 
 vanity of all human things, — wandering from his 
 native country, and giving vent to his feelings and 
 sentiments, as the places he wandered over, and 
 the persons he met with, excited. As there 
 were some points of resemblance between this 
 imaginary character and his own, the mind natu- 
 rally connects them together, and dwells with 
 some sort of mysterious curiosity on the innu- 
 merable vices which the young wanderer must 
 have committed, when, tired with all and stuns* 
 with remorse,, he leaves his country to seek ease 
 in variety, to his troubled conscience. The im- 
 pression that such must have been Lord Byron's 
 character in his youth is made by this poem ; 
 though sober reflection might teach us, that it 
 could have been conceived and written by one 
 whose youth was spent in the exercise of every 
 virtue, and whose conduct was unstained by vice 
 or crime. The character of the Giaour, Lara, 
 the Corsair, Manfred, and, finally, that of Don 
 Juan, confirm these impressions. The poet 
 
330 CONVERSATIONS ON RELIGION 
 
 seemed to delight in imagining' and delineating 
 all that was bad in human nature. Impetuous, 
 stormy, and violent passions ; insatiable revenge, 
 unconquered pride, ferocity, and the ungovern- 
 able and unlawful omnipotence of love, seem 
 subjects which engaged his thoughts and his 
 pen : in them were mixed expressions of dis- 
 content with all earthly enjoyments ; with the 
 established order of things ; with feelings of con- 
 tempt for all that man takes pride in ; the vanity 
 of ambition, of rank, of warlike or scientific 
 glory. He pourtrays the misery which man 
 brings on man, from the exercise of unruly pas- 
 sions ; the evils of tyranny and war ; the disorders 
 in the physical, as well as in the moral world : he 
 tries in vain to penetrate the inscrutable mysteries 
 of Providence ; and, failing in his attempt to ac- 
 count for what he sees, he throws out doubts 
 against the Divinity of the Scriptures. He is 
 not the poet of virtue. No character ennobled by 
 virtue, or by piety, is sung by him. Beauty is a 
 plaything, an object of desire ; and though his 
 descriptions of female beauty of face and figure 
 are in the highest degree poetical, yet they are 
 drawn without any other virtue than that which 
 education, or the opinion of society, gives them; 
 
WITH LORD BYRON. 331 
 
 and they are drawn in order to display that de- 
 votedness of love^ — whether lawful or unlawful^ it 
 matters not with the poet, — that sacrifice of every 
 worldly interest, that encountering* of every misery 
 and woe^ and death itself, in pursuit of its gratifi- 
 cation^ or in its devotedness to the object beloved. 
 With him, love must reign paramount to all laws 
 and principles, moral and divine ; and death and 
 damnation must be encountered, rather than re- 
 strain its impetuous and uncontrollable force. In 
 short, it is a species of insanity, that takes pos- 
 session of the mind, which absorbs every other 
 feeling and interest. 
 
 Such is the general character of his poetry. I 
 speak not of his style, of his invention, of his ver- 
 sification, of the grandeur of his delineations, of 
 his frequent sublime descriptions, both of moral 
 and physical portraits, and the various excellen- 
 cies and defects of his compositions. These I 
 leave to others, as my object is simply to endea- 
 vour to ascertain his character as a man. On 
 these points I shall only remark that, considering 
 Lord B. merely in the light of a poet, he has not 
 only surpassed all his contemporaries, but, passing 
 over a long list of great names, he places himself 
 on a level with Shakspeare and Milton. 
 
332 CONVERSATIONS ON RELIGION 
 
 The question however recurs, how far his poetry 
 ilhistrates his moral and intellectual character^ and 
 how far it is a faithful impression of it. 
 
 It can be conceived, that a moral man might 
 form conceptions such as he has done, and publish 
 them, merely as best suiting his genius, and as 
 being more likely to produce effect than others 
 which have presented themselves to his imagina- 
 tion. The mind of man is delighted at that which 
 is wonderful, astonishing, and striking, whether 
 the impressions are favourable to virtue or not ; 
 and a poet, conversant with human naure, will 
 find that such pictures of new^ splendid, grand, 
 and horrid views of human nature will produce 
 a greater impression than those that are soft, 
 pleasing, and virtuous. But though these sub- 
 jects may be permitted to a poet, as within the 
 province of his art, yet he is amenable to cen- 
 sure and condemnation if his descriptions are 
 calculated to destroy or diminish virtue, piety, 
 loyalty, and all those feelings which contribute to 
 private or social happiness. Every man is under 
 obligations to maintain these ; and whoever violates 
 them, whatever may be the object, whether to dis- 
 play the power of his talents, or to efface those 
 principles, the existence of which he disbelieves or 
 
WITH LORD BYRON. 333 
 
 hates, is justly condemned. Lord B.^ therefore, is 
 amenable to the same tribunal, in as far as he has 
 violated those obligations which are due to the 
 peace and welfare of society. That he has vio- 
 lated them to a great extent, few will venture to 
 deny ; but what were his motives for doing- so, it is 
 more difficult to ascertain. The events of his life 
 encourage the idea, that he drew such portraits 
 as were most congenial to his own mind, and that 
 the sentim.ents he ascribes to others are entirely 
 his own ; but, to carry this belief to the length 
 which some have, carried it, would violate every 
 principle of candour and charity, and would award 
 to him a more severe and uncharitable judgment 
 than has been pronounced on any other poet. The 
 poet having' a choice of characters, can draw them 
 as he considers most likely to produce effect, and 
 for that purpose he has a wide range allowed 
 him ; but it does not therefore follow, that these 
 are characters which he himself loves, and admires, 
 and wishes to be held up for imitation, or that the 
 sentiments which he ascribes to them are his own. 
 — It is true that such conceptions of character 
 have passed through his mind, but they are no 
 more to be considered his fixed and habitual 
 sentiments, than are the evil thoughts and ima- 
 
334 CONVERSATIONS ON RELIGION 
 
 ginations which often pass through the minds 
 of men, to their great regret. With respect^ 
 therefore, to Lord B., no positive judgment can be 
 drawn^ but that the same charity and candour 
 should be exercised towards him, which has been 
 exercised towards every other poet. From what 
 I saw of him^ I am induced to conclude, that most 
 of his characters were drawn, because he considered 
 them to have a more striking poetical effect than 
 others of a different kind, and that the sentiments 
 they utter are for the purpose of filling up his con- 
 ception of the consistency and individuality of the 
 character ; that he had no specific object either to 
 recommend vice or promote virtue, and that he 
 neither considered the moral nor immoral effect of 
 his writings. This remark I would not, however^ 
 apply to his writings without exception^ because 
 there are many expressions in his works^ and 
 especially in that of Don Juan, the effects of which 
 he must have known were likely to be positively 
 prejudicial^ and in writing which, he violated all 
 that indulgence which is properly allowed to a 
 poet. I am inclined to believe that occasionally 
 the sentiments which he ascribes to his characters 
 were, at the time he wrote them, really his own : 
 thus his discontent with the state of society, his 
 
WITH LORD BYRON. 335 
 
 hatred of tyranny and oppression, might be 
 judged in general to be the habitual sentiments of 
 his own mind, arising from that melancholy view 
 of human nature which his early misfortunes and 
 disappointments might impress upon him. His 
 abuse of individuals, his forgetfulness of what was 
 due to loyalty, and his ridicule of the king, were 
 the result of the prejudice and passion of the mo- 
 ment, and the subjects of after regret. His abuse 
 of Lord Castlereagh I conceive to have been the 
 effect of his really believing him to have been an 
 enemy to the true interests of his country ; and 
 this feeling being carried to excess, he considered 
 it was just to hold him up to the execration of 
 posterity. His doubts of the inspiration of the 
 Scriptures were not the actual convictions of his 
 mind, but transient^ — uttered in the feeling of the 
 moment, and springing from a mixture of doubt 
 and of bravado, that people might stare and 
 wonder at his boldness. 
 
 I would acquit him^ therefore, of a preference 
 to vice, instead of virtue, merely because he has 
 painted vicious characters ; most of the sentiments 
 which he has attributed to them are, it appears 
 to me, imaginings of the brain^ and not the con- 
 victions of the heart ; and many others, which are 
 
336 CONVERSATIONS ON RELIGION 
 
 more directly applicable to himself, were the result 
 of passing impressions, and not expressive of his 
 fixed and habitual belief. I would also acquit 
 him of any determinate view of destroying- virtue, 
 encouraging vice, and promoting infidelity ; and 
 candour requires that we should believe that 
 his characters and subjects were chosen for their 
 poetical and striking effect, and not with any other 
 other secret and insidious view. 
 
 But, acquitting him of all this, we are still to 
 ascertain that degree of praise and blame which 
 the nature of his writings lead us to bestow upon 
 him. In the first place he is not entitled to the 
 praise of noble, enlightened, virtuous, and pious 
 sentiments and descriptions. In the second place 
 he IS not entitled to praise for his writings having 
 left any favourable and pleasing impressions of 
 human nature, or of pure and unmixed delight in 
 the contemplation of his characters. In the third 
 place he is blamable for the unfavourable im- 
 pressions which are produced by strong, exalted 
 delineations of vicious, though great passions, 
 of unlawful loves, of wild ambition, discontent, 
 and turbulence; by doubts of virtue and of piety, 
 and in his descriptions of moral profligacy, par- 
 ticularly in Don Juan. Every good man must 
 
WITH LORD BYRON. 337 
 
 reg'ret that his extraordinary talents were not 
 better appHed. His poems produce a mixed 
 feeling- of wonder and astonishment^ of horror 
 and regret. It is not more unpleasing to see the 
 horrid subhme of vice, than to contemplate that 
 of nature; and had the mind something*, however 
 little, in his poems^ in the praise of virtue and 
 piety, on which it might rest, giving a hint as it 
 were of the misery and woe which eyer attends 
 violent passions, describing the remorse for crime 
 and the agony of guilt, he would have saved his 
 character from reproach, and would have left an 
 impression that his descriptions were selected and 
 drawn for practical effect. Had this been done^ 
 and had Don Juan never been written^ his poems 
 would have been read with pleasure and instruc- 
 tion, as adding new views, finely drawn, of the 
 vanities of human character. It is perhaps well^ 
 however, that they have been written _, though 
 many might wish that Byron had not been the 
 man. They are such as none but a genius of the 
 highest order could have written : they shew 
 a desperate disregard of virtuous fame, which 
 marks strongly the impetuous, energetic, and 
 daring character of the man, and the singular cir- 
 cumstances of life which drew it forth^ and in 
 
 z 
 
338 CONVERSATIONS ON RELIGION 
 
 which no other man has been, or will perhaps be 
 placed. As they were written under irritation and 
 agitation of feeling, when judgment and reflection 
 were asleep, they were the wild throes of passion^ 
 rather than the result of long and studied delibera- 
 tion. As he wrote not for fame^ nor for posterity, 
 but from the impulse of the moment, so we need 
 not be surprised that we find so much to censure 
 and regret. But this very consideration will form 
 his excuse with posterity, when time has mellowed 
 the asperities of his character, when his failings 
 are excused in consideration of the temptations to 
 which he was exposed ; and it will acquit him of 
 all attempts and settled plans of undermining 
 virtue and promoting the cause of infidelity and 
 vice, — an idea which never would have been en- 
 tertained, had not circumstances prevented a cool 
 reflection and a calm decision. 
 
 In short, the name of Byron will go down to 
 posterity with those of the first poets of the coun- 
 try. His grossness w^ill find an example in some 
 of those whom England most admires. His slight 
 tincture of infidelity will be attributed to the cir- 
 cumstances of his life, and he will be reckoned of 
 a peculiar order, as having given the best paint- 
 ings of vice and crime ; a class which, though not 
 
WITH LORD BYRON. 339 
 
 edifying in a moral way^ may not be uninstructive 
 in an intellectual point of view^ as exhibiting* ex- 
 amples of the strength and conceptions of the 
 mind. Though Byron, therefore, cannot enter 
 into the class of the good, the moral, and the vir- 
 tuous poets, — the number of which is unfortunately 
 too small, — he will rank among the highest in 
 that of poets in general : nor will he have 
 much to suffer in point of mere morality if com- 
 pared with Shakspear, the first of that class, as 
 there is far more grossness and indelicacy in the 
 works of Shakspear than in those of Byron ; the 
 manners of the age, it is true, present some excuse 
 for the former. They are both the poets of nature, 
 that is, of nature exhibiting, as it really does, a 
 mixture of goodness and vice, — of crime, and 
 guilt, and passion, — of virtue and iniquity. They 
 are equally powerful in delineating the varied fea- 
 tures of individual character; though, as Shak- 
 spear has represented it under a greater variety 
 of forms, he may be thought to have excelled 
 Byron in richness of invention, and in eloquence 
 of poetry ; yet, w^hile this is admitted, it may 
 be contended that many of the delineations of 
 Byron shew the same strength and vigour of in- 
 tellect so strikingly peculiar to Shakspear. Of 
 
 z 2 
 
340 CONVERSATIONS ON RELIGION 
 
 neither of them can it be said, tliat ttiey never 
 wrote a line, which, flying, they would wish to blot : 
 thoug-h both of them excel Covvper in strength of 
 poetical genius, they are far his inferiors in virtue 
 and moral poetry. His fame will extend as widely 
 as theirs ; and while they excite the admiration, 
 he will preserve the love and gratitude of every 
 good man, who can recur to his pages with the 
 assurance that his feelings of. reverence for virtue 
 and religion will not only receive no shock, but 
 be improved and invigorated by the charms of his 
 poetry and the truth and justness of his remarks. 
 :■ It appears, therefore, from a review of Byron's 
 private character, that it was a common one^ 
 being mixed with many virtues and stained with 
 some fashionable vices. We meet nothing in it 
 to command our veneration : we find many things 
 to pity and excuse, from the peculiarity of his 
 situation ; but we are not entitled to call him a 
 virtuous, pious man. In his poetical character, 
 we find much reason to admire his wonderful 
 talents. We may regret that his poems were 
 not finished with a greater end in view than he 
 seems to have had ; that is, that he did not pro- 
 pose to himself more distinctly the promotion of 
 virtue. We may blame him for his indelicacy 
 
WITH LORD BYRON. 341 
 
 and licentiousness of description in some of bis 
 works^ and also for many of his sentiments, and 
 especially for the levity, and appearance of infi- 
 delity, with which he sometimes alludes to sacred 
 subjects. We observe in them, however, no 
 proof of fixed opinions, or reason to believe that 
 in general he pourtrayed the features of his own 
 character; and we may readily believe, without any 
 breach of candour, that his most reprehensible 
 descriptions and sentiments, written under the 
 influence of passion and prejudice, or the result of 
 ignorance, would have been an object of regret 
 to himself had he lived, and perhaps often were 
 so. With respect to religion, we find nothing 
 like a bitter enmity to it, or a settled conviction 
 that it was an imposture. Some passages display 
 a levity and an appearance of incredulity, but 
 nothing like a deliberate denial, or a rejection of 
 its truth. We find, in fact, that he was like all 
 those nominal Christians who are unregenerate : 
 — he knew not its spirit. His conduct was not 
 regulated by it, and he differed simply from many 
 of those who hold in the world a very respectable 
 character, in his having treated it with seeming 
 ridicule in his writings, while they, perhaps, have 
 done the same in conversation. 
 
342 CONVERSATIONS ON RELIGION 
 
 He was^ in fact, what he represented himself 
 to be when I saw him, — unsettled in his religious 
 opinions. He rejected the appellation of infidel ; 
 he said it was a cold and chilling word. He con- 
 fessed he was not happy ; he said, he wished to 
 be convinced of the truth of religion. — We have 
 now to consider if his conduct confirmed this 
 statement. 
 
 # # 
 
 # # 
 
WITH LORD BYRON. 343 
 
 Dr. Kennedy did not live to fill up the design 
 which he had sketched out. There are many 
 notes and memoranda, and extracts from Lord 
 Byron's works ; but these are so short_, intricate, 
 and abrupt^ that I cannot define their meaning*. 
 It is a source of regret to me, that I never entered 
 into any particular conversation with respect to 
 this intended publication. All remarks and cri- 
 ticisms were to be reserved till the work was 
 finally matured ; this period never arrived, and it 
 is impossible for me to illustrate, even in an 
 inferior manner, the design and end which Dr. 
 Kennedy had in view. 
 
APPENDIX. 
 
APPENDIX. 
 
 [From Lord Byron.] 
 
 Missolunghi, March 4, 1824. 
 My dear Doctor, 
 
 I HAVE to thank you for your two very kind 
 letters, both received at the same time, and one long 
 after its date. I am not unaware of the precarious state 
 of my health, nor am, nor have been, deceived on that 
 subject. But it is proper that I should remain in Greece ; 
 and it were better to die doing something than nothing. 
 My presence here has been supposed so far useful as to 
 have prevented confusion from becoming worse con- 
 founded, at least for the present. Should I become, or 
 be deemed useless or superfluous, I am ready to retire ; 
 but in the interim I am not to consider personal conse- 
 quences ; the rest is in the hands of Providence, — as 
 indeed are all things. I shall, however, observe your 
 instructions, and indeed did so, as far as regards absti- 
 nence, for some time past. Besides the tracts, &c., 
 which you have sent for distribution, one of the English 
 artificers (hight Brownbill, a tinman) left to my charge 
 a number of Greek Testaments, which I will endeavour 
 to distribute properly. The Greeks complain that the 
 translation is not correct, nor in (jood Romaic : Bambas 
 
348 APPENDIX. 
 
 can decide on that point. I am trying to reconcile the 
 clergy to the distribution, which (without due regard to 
 their hierarchy) they might contrive to impede or neu- 
 traUze in the effect, from their power over their people*. 
 Mr. Brownbill has gone to the islands, having some ap- 
 prehension for his life (not from the priests however), 
 and apparently preferring rather to be a saint than a 
 martyr, although his apprehensions of becoming the 
 latter were probably unfounded. All the English arti- 
 ficers accompanied him, thinking themselves in danger, 
 on account of some troubles here, which have apparently 
 subsided. 
 
 I have been interrupted by a visit from P. Mavro- 
 cordato and others since I began this letter, and must 
 close it hastily, for the boat is announced as ready to 
 sail. Your future convert, Hato, or Hatagee, appears 
 to me lively, and intelligent, and promising, and possesses 
 an interesting countenance. With regard to her dispo- 
 sition I can say little, but Millingen, who has the mother 
 (who is a middle-aged woman of good character) in his 
 house as a domestic (although their family was in good 
 worldly circumstances previous to the revolution), speaks 
 well of both, and he is to be relied on. As far as I know, 
 I have only seen the child a few times with her mother, 
 and what I have seen is favourable, or I should not take 
 so much interest in her behalf. If she turns out well, 
 my idea would be to send her to my daughter in England 
 
 * That this was not the case, see Dr. Meyer's Letter. 
 
APPENDIX. 349 
 
 (if not to respectable persons in Italy), and so to provide 
 for her as to enable her to live with reputation either 
 singly or in marriage, if she arrive at maturity. I will 
 make proper arrangements about her expenses through 
 Messrs. BarfF and Hancock, and the rest I leave to your 
 discretion and to Mrs. K.'s, with a great sense of obli- 
 gation for your kindness in undertaking her temporary 
 superintendence. 
 
 Of public matters here I have little to add to what you 
 will already have heard. We are going on as well as 
 we can, and with the hope and the endeavour to do 
 
 better. Believe me, 
 
 Ever and truly. 
 
 Yours very faithfully, 
 (Signed) N. Bn. 
 
 Dr. Kennedy, <^c. ^c. 
 
 Argostoli, Cephalonia. 
 
 [From Lord Byron.] 
 
 Missolunghi, March 10, 1824. 
 Dear Sir, 
 
 You could not disapprove of the motto to the 
 Telegraph more than I did, and do ; but this is the land 
 of liberty, where most people do as they please, and few 
 as they ought. 
 
 I have not written, nor am inclined to write, for that 
 or for any other paper, but have suggested to them, over 
 
350 
 
 APPENDIX. 
 
 and over, a change of the motto and style. However, 
 I do not think that it will turn out either an irreligious 
 or a levelling publication, and they promise due respect 
 to both churches and things, i. e., the editors do. 
 
 If Bambas would write for the Greek Chronicle, he 
 might have his own price for articles. 
 
 There is a slight demur about Hato's voyage, her 
 mother wishing to go with her, which is quite natural, 
 and I have not the heart to refuse it ; for even Mahomet 
 made a law, that in the division of captives the child 
 should never be separated from the mother. But this 
 may make a difference in the arrangement, although the 
 poor woman (who has lost half her family in the war) 
 is, as I said, of good character, and of mature age, so as 
 to render her respectability not liable to suspicion. She 
 has heard, it seems, from Prevesa, that her husband is no 
 longer there. I have consigned your Bibles to Dr. 
 Meyer; and I hope that the said Doctor may justify your 
 confidence ; nevertheless, I shall keep an eye upon him. 
 You may depend upon my giving the society as fair play 
 as Mr. Wilberforce himself would ; and any other com- 
 mission for the good of Greece will meet with the same 
 attention on my part. 
 
 I am trying, with some hope of eventual success, to 
 re-unite the Greeks, especially as the Turks are expected 
 in force, and that shortly. We must meet them as we 
 may, and fight it out as we can. 
 
 I rejoice to hear that your school prospers, and I 
 assure you that your good wishes are reciprocal. The 
 
APPENDIX. 351 
 
 weather is so much finer, that I get a good deal of mo- 
 derate exercise in boats and on horseback, and am 
 wiUing to hope that my health is not worse than when 
 you kindly wrote to me. Dr. Bruno can tell you that I 
 adhere to your regimen, and more, for I do not eat any 
 
 meat, even fish. 
 
 Believe me ever yours, 
 
 Very faithfully and truly, 
 
 (Signed) N. Bn. 
 
 Dr. Kennedy, <f-<?. ^c. <^c. 
 
 Argostoliy Cephalonia, 
 
 P.S. — The mechanics (six in number) were all pretty 
 much of the same mind, Brownbill was but one. 
 Perhaps they are less to blame than is imagined, since 
 Colonel Stanhope is said to have told them, " that he 
 could not positively say their lives were safe." I should 
 like to know luhere our life is safe, either here or any 
 where else ? With regard to a place of safety, at least 
 such hermetically-sealed safety as these persons appeared 
 to 'desiderate, it is not to be found in Greece at any rate ; 
 but Missolunghi was supposed to be the place where they 
 would be useful, and their risk was no greater than that 
 of others. 
 
352 APPENDIX. 
 
 [From Count Gamba.] 
 
 Missolungki, lOth Feb., 1824. ., 
 
 Dear Sir, 
 
 From the Honourable Colonel Stanhope you 
 will have heard of the praiseworthy desire, and the good 
 hope which we entertain, of introducing and spreading 
 civilization among this people, by means of the Sacred 
 Scriptures, if the government of liberated Greece should 
 be confided to those hands which all good men expect, 
 and if Lord Byron should preserve that influence which 
 his generosity has merited for him. I hope to be able 
 to co-operate in some measure in this excellent work, 
 and shall certainly do it with pleasure. I am perfectly 
 persuaded that there is no better means of eradicating 
 the vile superstitions and the barbarity which blind this 
 people (without precipitating them into all the evils 
 which spring from the contrary excess, that is from 
 atheism), than the propagation of the light of the Gospel. 
 But before this can produce any sensible effect, there are 
 many dangers to shun, and many obstacles to overcome, 
 which in a great degree may be accomplished by other 
 measures.. The direction of a Journal, entrusted to per- 
 sons of good intentions and good understanding, appears 
 to me the most efficacious. A gazette has been com- 
 menced iu Greek, and shortly another will follow in 
 Italian. For the Greek, principally, there is a great 
 
APPENDIX. 353 
 
 want of correct and intelligent writers. I believe that 
 Professor Bambas is one of the best among the Greeks, 
 and no one seems more adapted than he is for so im- 
 portant a charge ; but we are not able to offer him a 
 situation equivalent to that in which he is now established, 
 and the most ardent patriotism would be required to 
 supply what is wanting. But, perhaps, the time is not 
 far distant, in which we shall be able to invite him 
 without compromising ourselves, and in the mean time, 
 if it would not be displeasing to him to send us some 
 article in Greek for the Gazette of Missolunghi, it would 
 be very gratifying to the government here, as well as to 
 Lord Byron. I beg you to present our respects to him, 
 and communicate to us his decision. 
 
 You will have heard something about our adventures ; 
 mine particularly were somewhat romantic. I was five 
 days a prisoner of Yusuff Pasha^ with no small danger at 
 first, since our little bark appeared to the frightened 
 imagination of the Turks to be a brulota ; then, well 
 treated, and at last liberated without any damage. 
 
 Present, I pray you, my respects to your lady, and 
 
 believe me to be always, 
 
 Your devoted servant, 
 
 PiETRo Gamba. 
 Dr. Kennedy, Cephalonia. 
 
 2 A 
 
354 appendix: 
 
 [From Count Game a.] 
 
 Missolmighi, Feb. 24th, 1824. 
 Dear Sir, 
 
 My liberation was truly romantic ; the greatest 
 proof which we can have of it is, that none of you in 
 Cephalonia will believe the story of my- friend Spiro 
 Valsamachi. But whatever may be your incredulity, it 
 is altogether true, because the whole was narrated to me 
 by the Dey himself. But I do not wish to yield the whole 
 merit to Signore Spiro 3 but peace to these fooleries. 
 
 We have expected the articles from* Professor Bamba, 
 but hitherto in vain; I wish, however, to ascribe this to 
 the want of opportunities. Make every effort to stimu- 
 late him. We shall now publish a new gazette in 
 English and Italian — in short, in every language in 
 which the articles shall be despatched to us. It will be 
 entitled the *' Greek Telegraph." The object of the 
 gazette will be to give a faithful narration of the affairs^ 
 of Greece to those nations of Europe which take an 
 interest in them. I hope you will contribute some 
 articles. You must forward them to " Signore Meyer, 
 Director of the Greek Chronicle." My lord employs 
 all his influence to inspire the Greeks with more Chris- 
 tian and humane sentiments even towards their enemies. 
 
 * Professor Bamba acCedecTTo Ws request, and he continued 
 to write till the Ionian government prohibited all such correspon- 
 dence, whether literary, moral, or rehgious. 
 
APPENDIX* 355 
 
 He obtained, the other day, two Turkish slaves, and set 
 them at liberty, and he will immediately do the same to 
 twenty-four women and children, who have been here in 
 misery and slavery ever since the first breaking out of the 
 revolution. A little girl about eight years of age, and 
 who wished not to return among the Turks, remained 
 behind. She is of a fine form of person, and exhibits the 
 best inclinations of mind. It would truly be a betraying 
 of her at her age, in which the national prejudices and 
 superstitiofis cannot have taken deep root, to leave her 
 a prey to the brutal customs of the Turks. The inten- 
 tion of my lord is to send her to Italy, or to England, to 
 his sister, for her education, that a brighter prospect of 
 life may be opened for her, than could have been the 
 case in her own barbarous and insensate country. He 
 would wish her, however, to repose for a few months in 
 the islands, in order that she may learn a little Italian, 
 and also wait for the summer, before sending her on- 
 Avards. If you remain in the island, he would wish to 
 send her to you and your lady for a couple of months, it 
 being well understood that the expense for her main- 
 tenance and education be placed to the account of my 
 lord. I wish you to give me a speedy answer. Re- 
 commend me to the remembrance of our common 
 friends, and believe me to be always 
 
 Your devoted servant 
 (Signed) Pietro Gamba, 
 
 Dr. Kennedy, 
 
 Cephalonia. 
 
 2 A 2 
 
356 APPENDIX. 
 
 [From the Hon. Colonel Stanhope.] 
 
 Missolonghi, January Sth, 1824. 
 Dear Sir, 
 
 You will excuse my taking the liberty of address- 
 ing yon, when I inform you that the object is moral 
 education and rehgious instruction. 
 
 The government here is making a grand progress 
 towards civilization, but they require assistance. 
 
 The first measure of importance to be promoted, is 
 moral education. To this end, I have formed here a com- 
 mittee of the most virtuous natives in the place, consist- 
 ing of a president, secretary, and twelve members. These 
 gentlemen have pledged themselves to meet frequently 
 to further the diffusion of light. I have given them the 
 best advice I could on the subject. If you could do any- 
 thing towards the advancement of the measure, you 
 would confer a lasting benefit on Greece. 
 
 The other measure of vast importance is that of af- 
 fording them a knowledge of the Scriptures. The first 
 and safest step to be taken in this work is that of sending 
 here a quantity of Bibles in modern Greek. 
 
 I doubt not but that you can afford, through the 
 medium of your friends and societies in Europe, as- 
 sistance towards the promotion of both these ends. 
 
 Lord Byron has great interest here, and has exercised 
 it solely in doing good. His lordship desires his kindest 
 remembrances by me. 
 
APPENDIX. 357 
 
 I beg of you to address yourself eitiier to Lord Byron, 
 or to Dr. J. J. Meyer, on matters relative to books and 
 education. 
 
 I am, 
 
 Your most humble servant, 
 (Signed) Leicester Stanhope. 
 
 Dr. Kennedy, 
 Cephalonia. 
 
 [From the Hon. Colonel Stanhope.] 
 
 Missolunghi, February 7ih, 1825. 
 Dear Sir, 
 
 An answer is due to you for your very obliging 
 letter. I do warmly sympathise in all its contents. 
 
 I am most happy to learn that you have written to 
 Corfu and to Malta, requesting that Bibles may be sent 
 to Greece. Should they arrive within two months, I 
 should be glad to have some sent to the seat of the 
 Greek government. After that, I shall be on my way 
 back to England. One of our mechanics of the Arsenal 
 brought with him five hundred New Testaments. I de- 
 sired him to deliver them out with extreme caution. He, 
 at my recommendation, placed fifty of them at the dis- 
 posal of Dr. Meyer, who had promised me to distribute 
 them to the most influential, who could read them in the 
 villages and churches. 
 
 You are very good in taking such efficient measures 
 to establish Lancasterian schools in Greece. All we re- 
 quire is, three or four good schoolmasters, with whom I 
 
358 APPENDIX. 
 
 would undertake to spread the system. In all the great 
 towns it is my intention to establish, as here, a school 
 committee of worthy men. 
 
 I wish it were possible to obtain some of the works 
 that Mr. S. Wilson has translated. 1 have written to 
 him, but have received no answer. 
 
 I wish you could establish at Cephalonia * a good Lan- 
 casterian school for the supply of schoolmasters. This 
 measure, united with a school-book society, is what is 
 most wanted ; but nothing can be done without Bibles in 
 the mother tongue. 
 
 I intend to depart from this in about a week, for the 
 purpose of proceeding and remaining for a time at the 
 seat of the government. There I shall at all times be 
 happy to receive your commands and instructions. 
 
 Our dispensary succeeds beyond all our expectation. 
 
 It is maintained by the rich, who pay nothing for advice, 
 
 and but a moderate price for their medicines. 
 
 I am your most obedient, 
 
 (Signed) Leicester Stanhope. 
 
 Dr. Kennedy, <^c. ^c. 
 Cephalonia. 
 
 P. S. I wish you could get the enlightened and excellent 
 Lord Guildford to take an active part in the promotion 
 of our schools. 
 
 * There are Lancasterian schools for boys in all the Ionian 
 Islands, and they appear to be conducted with strict attention. 
 Government has not only given its patronage to these instuittions, 
 but has exhibited a particular interest in their success. Dr. Politi, 
 a protege of Lord Guildford, was Inspector General. vSince his 
 Jordship's death I am not sure who is the ostensible Director. 
 
APPENDIX. 359 
 
 [From Dr. Meyer, a Swiss Physician, settled in MissoUmghi, 
 and Editor of the Greek GazetteJ] 
 
 Missolunghiy March Ath, 1824. 
 Sir, 
 
 I HAVE received your letter, from which I am 
 confirmed in the sentiments that Colonel Stanhope 
 caused me to form of you. 
 
 The box, with the religious and moral tracts, are at 
 present in the hands of Lord Byron, who will consign 
 theni to me to-day. 
 
 We feel here, perhaps more than in any other part of 
 Greece, the necessity of imparting instruction, and that 
 the only basis on which a positive liberty can be founded 
 is that of religion and morality. 
 
 The inhabitants of the Koreli repose so much confi- 
 dence in me, that they have entrusted to me the organ- 
 izing of. . .*. After I had spoken to them of the import- 
 ant results that might ensue from the reading of the 
 Bible and moral treatises, they have consented to form 
 a society for the Bible, and for the establishment of a 
 school. Many excellent patriots and Christians are 
 united with me in committee, desirous that I should en- 
 deavour, in the first place, to disperse the Bible, and then 
 attempt the formation of a school. 
 
 The Bible and treatises that I have received have been 
 distributed to priests who are well informed, and to esta- 
 
 * Torn by the seal. 
 
360 APPENDIX. 
 
 blishments which are termed a school: very pleasing re- 
 sults have been witnessed, as a priest (of Kraveri) thus 
 writes me. 
 
 ^* I received your Bibles on Sunday last before the 
 churchy and I commenced reading under a plane-tree. 1 
 was surrounded by men, women, and children. ' What 
 book is that you are reading ?' they inquired. I ex- 
 plained to them what it was, and for my first public 
 lecture, I selected Christ's sermon on the Mount. The 
 people were astonished at hearing words to which they 
 had never before listened ; and I was compelled to promise 
 that I would read the Gospel to them every sabbath." 
 
 With respect to the school, I have fixed on the Lan- 
 casterian method as that which is likely to produce a more 
 quick return than any other. In a short time I hope I 
 shall have two masters who will be capable of instructing 
 children. The funds for this institution are almost all 
 gained by subscription, and other assured means^ for a 
 house, a garden, for the payment of the masters, &c. 
 
 This slight recital will enable you to perceive that it is 
 my intention to lay a moral and religious basis, as con- 
 ductor of the Greek Chronicle, and as one of the editors 
 of the Greek Telegraph, which in a few days will make 
 its appearance. I am perfectly convinced that religion 
 and morahty alone can adorn, or form the liberty so 
 much desired by the Greeks : without these enlightening 
 graces, the Greeks would never be worthy of so great a 
 good ; which, except united with religion and morality, 
 would prove as a sword in the hands of a child. 
 
APPENDIX* 361 
 
 Books for education, and for moral purposes, even in 
 different languages, would be very desirable. May I 
 entreat you to procure for me as many as you possibly 
 can ? 
 
 I shall have the honour of writing to you more fully in 
 my next letter. Excuse me in the meantime. Accept of 
 my most distinguished consideration. 
 
 (Signed) T. J. Meyer, 
 
 Editor of the Greek Chronicle. 
 Dr. Kennedy, 
 
 Cephalonia. 
 
 [From Dr. Bruno, Physician to Lord Byron.] 
 
 Missolunghi, March 3rd, 1824. 
 Dear Sir, 
 
 You judge rightly in writing to me in English, 
 which I pray you to continue in your pleasing corre- 
 spondence, which, besides being agreeable in other re- 
 spects, serves me as a powerful stimulus to make more 
 rapid progress in a language so useful in every point oi 
 view. 
 
 I shall write to you in Italian, because it is more easy 
 for me. The wise counsels which you give me in your 
 letter cannot be dictated by greater prudence than 
 knowledge of the disease to which our noble Lord Byron 
 is subject. They almost coincide with those which I 
 have suggested to him, and which he puts in practice. I 
 
3Q2 APPENDIX. 
 
 do not find, however, at present, so great and imperious 
 a necessity as should induce him to abandon Greece : 
 1st, because the air here is perhaps better than that of 
 the islands. 2nd, because it appears to me that my lord 
 is daily accustomed to the repeated motives of disturb- 
 ance which the Greeks cause him. Hence the effect 
 will be always lessening, and epileptic convulsions, as in 
 the first attack, not having again appeared, there is reason 
 to hope that they will not return during the absence of 
 the physical causes, and the diminution of the moral. 
 
 With respect to the removal of the first, my lord 
 shews himself most docile, but his temperament and his 
 jnind^ — which rests not even during sleep,— prevent him 
 from banishing the moral causes, to diminish which, 
 there remains no other means than to induce him to use 
 much exercise on horseback, or at sea ; this at present 
 cannot be done, in consequence of the nature of the 
 streets, and the bad weather. 
 
 My lord principally, and all of us in his house, are 
 fully converted to Methodism *, and you can count in 
 
 » The above sentence may appear to partake somewhat of mys- 
 tification : but foreigners attach no ludicrous associations with the 
 terra Methodism ; they are prepared to view it in its strict and legi- 
 timate sense : of this I could adduce examples. The Marchesa d'E., 
 speaking of the sect, for it is applied to all serious persons, expressed 
 a fear lest the Metodisti should introduce strange observances. 
 " Who are they?" I asked. " In verita, I do not know," she an- 
 swered; '♦ but the English call so and so (naming the persons) 
 Metodisti, though I see nothing in them, but that they are more 
 benevolent and devout than the rest." Thus whatever stigma is 
 attached to the name is affixed by the English themselves. 
 
 Though oddly expressed, I am certain Dr. Bruno writes in all 
 seriousness. 
 
APPENDIX. 363 
 
 me, one of your most warm proselytes, who wishes only 
 for opportunities to prove it to you. I do not speak of 
 the malady of his lordship, who is at present well, for 
 want of time, and because I have written the history to 
 jDur friend Dr. Scott, who can shew it to you. 
 
 Here we labour strenuously for the advancement of 
 the Greek cause ; and we also make every effort to pre- 
 pare their minds, that the principles to which you have 
 converted us may be extended, and prosper with rapidity. 
 Endeavour to maintain yourself in good health. Pre- 
 serve your attachment to me, favour me with presenting 
 my most respectful compliments to your amiable con- 
 sort, and believe me to be 
 
 Your affectionate friend, 
 
 (Signed) Francisco Bruno. 
 
 Dr. Kennedy, 
 
 Ai'gostoli, Cephalonia. 
 
 [From Dr. Bruno, Physician to Lord Byron.] 
 
 Zantey May \8th, 1824. 
 Dear Sir, 
 
 I CONGRATULATE you On your project of publish- 
 ing the religious conversations which you had with the 
 honourable Lord Byron , of excellent memory ; but I 
 regret that I am not able to give further information re- 
 specting his intentions about Methodism, except that he 
 was not decidedly attached to it, although he manifested 
 
364 APPENDIX. 
 
 esteem for it, and especially for j^ou, whom he considered 
 as one of the most honest and excellent men that can be 
 found. 
 
 I ^YOuld tell you rather, that there scarcely passed a 
 day ^Yhich was not marked by some act of beneficence, 
 in which the poor and the unhappy ever presented them- 
 selves at his lordship's door without being certain of 
 having the balm of consolation ; that among the other 
 fine qualities which adorned his lordship, predominated 
 that of a compassionate heart, and a feeling beyond mea- 
 sure for the miserable and the unfortunate, and that his 
 purse was always open in their favour. It is unnecessary 
 for me to speak of his restoring to their country those 
 Turks, amounting to twenty-five ; this was entirely his 
 own work 3 nor shall I notice to you the expenses he 
 incurred, or his intentions with respect to the education 
 of that little Turk and her mother, whom you were to 
 have received, but who unfortunately wished to return to 
 Prevesa, where the father of the child was. When any 
 poor person was seriously sick, either by a fall or fracture, 
 or other causes, my lord, without being asked, imme- 
 diately sent me to these unhappy people to cure them, 
 furnished them with medicines, and every other necessary 
 assistance. He was one of the first in Missolunghi who 
 gave money for establishing an hospital. Lord B. loved 
 justice above all things, and would not tolerate a falsehood 
 even in jest. He was endowed with a sincerity without 
 example, and was tolerant in the highest degree in matters 
 of religion. His benefactions in Cephalonia you know 
 
APPENDIX. 365 
 
 sufRcIently well. Those numerous instances of benevo- 
 lence exhibited in Italy, and in other places, you will learn 
 from Fletcher, and from Count Gamba. With respect 
 to the reading of the sacred Scriptures, it appears to mc 
 that he was occupied with it, since he kept it along with 
 other books on his study table. I cannot tell you more, 
 but I will confirm the truths which you shall write on 
 this high personage, in order to increase his fame and 
 glory. 
 
 With pleasure, however, I inform you, that you 
 were the fortunate cause that I read and studied the 
 New Testament profoundly, and acquired a great dis- 
 position towards conversion to Methodism. Nevertheless 
 I am not yet entirely a Methodist with regard to the be- 
 lief, but I am so perfectly, and among the most enthu- 
 siastic, for its political tendency to the public good*. 
 Since I see in Methodism the united advantages of all 
 other religions ; and that which is of the greatest import- 
 ance, and in which the churches with all their pomp, 
 their monks, their priests, their religious ceremonies and 
 other things are deficient — which, moreover, cost the 
 
 * Be it remembered that this term is his own, for I do not think 
 Dr. K. ever used it ; it is a word imported by the English among the 
 Italians and other foreigners. It is evidently here used in a favour- 
 able sense, though too often the English apply it in ridicule of those 
 who will not go to the same excess with themselves : lately, how- 
 ever, it has been found not emphatic enough, and the word ''Saint'" 
 is now introduced to supply Ihe defect. In the mind of Dr. Bruno, 
 the term Methodism, or strict discipline, does not appear to be as- 
 sociated with any thing narrow, vulgar, or bigoted ; indeed his 
 admiration for the system, as he called it, is fully expressed. 
 
366 APPENDIX. 
 
 people immense sums, that employed in other better 
 work would be productive of the greatest advantage to 
 the cause of humanity ; that in this (" System— i. e. Me- 
 thodism'') is wanting that numerous herd of friars, and 
 priests, and other like drones, which form an imperiumin 
 imperioj and who, by all the means in their power, protect 
 tyrants. 
 
 These men would lose much of their power, if the 
 people were all Methodists, and vice versa, people would 
 malie a vast acquisition towards liberty, by believing in 
 the pure Gospel. On this account, especially, I have 
 made other Methodists, and am busily occupied in in- 
 creasing the number ; and those whom I cannot per- 
 suade, or sufficiently convince with reasoning, and with 
 proofs from the sacred Scriptures, and from the New 
 Testament, I lead to Methodism by this political way, so 
 beautiful and so good. But that which is most curious, 
 is, that whilst I wish to convince others, and to bring 
 them, as you call it, " into the good way," I convince 
 even myself more deeply, and become the more ardent 
 for this noble and advantageous reformation. 
 
 I do not speak to you of the death of the worthy Lord 
 Byron, in order not to irritate a wound which is suffi- 
 ciently painful of itself. Let it suffice to mention, that 
 there were two powerful causes of his death. A young 
 English doctor, who, in order to make his court and 
 please my lord, (who was repugnant to blood-letting,) 
 opposed himself always to my warm entreaties, that 
 blood should be drawn^ and ridiculed the threat and the 
 
APPENDIX. 367 
 
 prognostic whicli I made to Lord B. of his certain death, 
 if he did not permit himself to be copiously bled. The 
 other, an individual in a responsible charge, (but most 
 vulgar in his condition, and manners, and customs,) who 
 two or three times a day visited Lord B., always repeating 
 to him^ " Do not listen to the physicians, eat, drink, do 
 not let them touch your blood, and do what I tell you, I 
 who am better than all the doctors'' — this person is 
 now fled from Missolunghi. In my heavy grief I shall 
 always have the sweet consolation of knowing, that every 
 individual of his lordship's household, and all those who 
 approached his Excellency, make ample testimony, and 
 render me justice 5 as do, indeed, the English doctor, 
 and two other consulting physicians, who all affirm that 
 if my lord had adhered to my treatment alone, he would 
 have been still certainly in life. The sad termination of 
 Lord B.'s disease, and the most manifest signs of in- 
 flammation which were found on the brain, fully verify 
 my prognostics ; while on the other hand, the three other 
 doctors were greatly astonished at the gross mistake 
 which they had made in the diagnosis, cure, and prog- 
 nosis of the disease, which they always asserted to be 
 good, even to the last moments; so that whilst I cried 
 that my lord was in a profound coma and near his end, 
 they were so blind that they said he was in a deep sleep, 
 which would prove useful to the salutary crisis which 
 they went on prognosticating. 
 
 Accept my compliments, and present the same to your 
 respected consort ; to Mr. Muir, and to Count Delia- 
 
368 APPENDIX. 
 
 decima, to whom I pray you to read these few things 
 respecting the malady of my lord. May you continue 
 in good health, preserve for me your friendship, and 
 believe me to be always 
 
 Your very affectionate and sincere friend, 
 
 (Signed) Francisco Bruno *. 
 
 Dr. Kennedy. 
 
 [From Mr. Millingen, an English Surgeon resident in Greece.] 
 
 Missolunghi, July I2th, 1824. 
 Sir, 
 
 I WAS very ill when I had the honour of receiving 
 your letter. The symptoms of my illness were so violent, 
 that they totally prevented my perusing, much more 
 answering it ; and the weakness occasioned by my ma- 
 lady was so extreme, the relapses so frequent, that I 
 have been, until now, totally unable to write. To you, 
 fortunately, these circumstances, Sir, must prove in- 
 different, since 1 have it not in my power to tell you much 
 respecting Lord Byron's last moments, as far as your 
 
 * Since the above letter went to the press, I received the fol- 
 lowing intelligence : — " You have heard, I presume, of Dr. 
 Bruno's complete conversion. This he told me was effected in 
 Switzerland. I have been informed by a relation of Lord C.'s, 
 that he died at Napoli two years ago." The v.-riter adds, " I hope 
 IMoore will redeem Bruno's character from a charge of misma- 
 nagement of Lord Byron's case. I can prove from Bruno's own 
 letters, that he did everything, and suggested everything a good 
 and able physician could have suggested, — but he was over-ruled 
 by ignorance and obstinacy." — 1830. 
 
APPENDIX. 369 
 
 letter alludes to. He died, to say the melancholy truth, 
 
 like a man without reliiiion. Truth also obli£i;es mo to 
 
 say, that although I saw him almost daily, I never could 
 
 perceive any change in his religious opinions. Allow 
 
 me to remain, 
 
 Sir, yours obediently, 
 
 (Signed) Julius Millingen. 
 Dr. Kennedy, 
 
 Argostoli, Cephalonia. 
 
 [From Mr. Fletcher, the Valet of Lord Byron.] 
 
 Lazaretto, {Zaiite,) May I9th, 1824. 
 Honoured Sir, 
 
 I AM extremely sorry 1 have not had it in my 
 power to answer the kind letter with which you have 
 honoured me, before this, being so very unwell, and so 
 much hurt at the severe loss of my much-esteemed and 
 ever-to-be-lamented lord and master. You wish me, 
 Sir, to give you some information in respect of my lord's 
 manner and mode of life after his departure from Cepha- 
 lonia, which I am very happy to say was that of a good 
 Christian, and one who fears and serves God, in doing 
 all the good that lay in his power, and avoiding all evil. 
 And his charity was always without bounds; for his kind 
 and generous heart could not see nor hear of misery, 
 without a deep sigh, and striving in which way he could 
 serve and soften misery, by his liberal hand, in the most 
 
 2 B 
 
370 APPENDIX. 
 
 effectual manner. Were 1 to mention one hundredth 
 part of the most generous acts of charity, it would fill a 
 volume. And in regard to religion, I have every reason 
 to think the world has been much to blame in judging 
 too rashly on this most serious and important subject ; 
 for in the course of my long services of more than twenty 
 years, I have always, on account of the situation which 
 1 have held, been near to his lordship's person, and by 
 these means have it in my power to speak to facts which 
 I have many times witnessed, and conversations which I 
 have had on the subject of religion. IMy lord has more 
 than once asked me my opinion on his lordship's life, 
 whether I thought him, as represented in some of the 
 daily papers, as one devoid of religion, &c., &c., words 
 too base to mention. INIy lord moreover said, *' Fletcher, 
 I know you are what at least they call a Christian ; 
 do you think me exactly what they say of me ?^' I said, 
 " I do not, for I had too just reasons to believe other- 
 wise.'* My lord went on on this subject, saying, " I sup- 
 pose, because I do not go to the church, I cannot any 
 longer be a Christian ; but he said moreover, a man 
 must be a great beast, who cannot be a good Christian 
 without always being in the church. I flatter myself I 
 am not inferior in regard to my duty to many of them ; 
 for if I can do no good, I do no harm, which I am sorry 
 to say I cannot say of all churchmen." At another 
 time, I remember it well, being a Friday, I, at the mo- 
 ment not remembering it, said to my lord, '^ Will you 
 have a fine plate of beccaficas .P" My lord, half in anger, 
 
APPENDIX. 371 
 
 replied, " Is not this Friday ? How could you be so ex- 
 tremely lost to your duty, to make such a request to me !" 
 At the same time saying, a man that can so much forget 
 his duty as a Christian, who cannot for one day in seven 
 forbid himself of these luxuries, is no longer worthy to be 
 called a Christian. And I can truly say, for the last 
 eight years and upwards, his lordship always left that day 
 apart for a day of abstinence ; and many more and more 
 favourable proofs of a religious mind, than I have men- 
 tioned, which hereafter, if I find it requisite to the 
 memory of my lord, I shall undoubtedly explain to you. 
 You, Sir, are aware that my lord was rather a man to be 
 wondered at in regard to some passages in the Holy 
 Scriptures, which his lordship did not only mention with 
 confidence, but even told you in what chapter and what 
 verse you would find such and such things, which I re- 
 collect filled you with wonder * at the time, and with 
 satisfaction. 
 
 I remember, even so long back as when his lordship was 
 at Venice, several circumstances, which must remove every 
 doubt, even at the moment when my lord was more gay 
 than at any time after; in the year 1817, 1 have seen 
 my lord repeatedly on meeting or passing any religious 
 ceremonies which the Roman Catholics have in their 
 frequent processions, while at Nivia, near Venice, dis- 
 
 * I would suggest that the wonder experienced by Dr. K. w a 
 caused by the sad ilkistration of Lord B/s forcible and 
 energetic line — 
 
 '•The tree of knowledge is not that of life." 
 
 2 B 2 
 
372 APPENDIX. 
 
 mount his horse and fall on his knees, and remain in that 
 posture till the procession had passed ; and one of his 
 lordship's grooms, who was backward in following the 
 example of his lordship, my lord gave a violent reproof 
 to. The man in his defence said, *' I am no Catholic, 
 and by this means thought I ought not to follow any of 
 their ways." My lord answered very sharply upon the 
 subject, saying, *' Nor am I a Catholic, but a Christian ; 
 which I should not be, w^ere 1 to make the same objec- 
 tions which you make ; for all religions are good when 
 properly attended to, without making it a mask to cover 
 villainy, which I am fully persuaded is too often the case." 
 With respect to my lord's late publications, which you 
 mention, I am fully persuaded, when they come to be 
 more fully examined, the passages which have been so 
 much condemned may prove something dark ; but I am 
 fully persuaded you are aware how much the public mind 
 has been deceived in the true state of my lamented 
 master. A greater friend to Christianity could not exist, 
 I am fully convinced, in his daily conduct, not only 
 making the Bible his first companion in the morning, 
 but in regard to whatever religion a man might be of, 
 whether Protestant, Catholic, friar, or monk, or any 
 other religion, every priest, of whatever order, if in dis- 
 tress, was always most liberally rewarded, and with larger 
 sums than any one who was not a minister of the gospel, 
 I think, [would give.] I think every thing, combined 
 together, must prove, not only to you. Sir, but to the 
 public at large, that my lord was not only a Christian, 
 
APPENDIX. 373 
 
 but a good Christian. How mfiny times has my lord 
 said to me^ " Ne\er judge a man by his clothes, nor by 
 his going to church, being a good Christian. I suppose 
 you have heard that some people in England say that I 
 am no Christian ? I said, *' Yes ; I have certainly heard 
 such things by some public prints ; but I am fully con- 
 vinced of their falsehood." My lord said, " I know I do 
 not go to the church, like many of my accusers ; but I 
 have my hopes I am not less a Christian than they ; for 
 God examines the inward part of the man, not outward 
 appearances." Sir, in answer to your inquiries, 1 too 
 well know your character as a true Christian and a gentle- 
 man to refuse giving you any further information respect- 
 ing what you asked of me. In the first place, I have seen 
 my lord frequently read your books, and moreover I have 
 more than once heard my lord speak in the highest terms 
 of and receive you in the most friendly manner possible, 
 whenever you could make it convenient to come to Me- 
 taxata ; and in regard to the Bible, I think I only may 
 refer to you, Sir, how much his lordship must have 
 studied it, by being able to refer to almost any passage 
 in Scripture ; and with what accuracy, to mention even 
 the chapter and verse in any part of the Scripture. Now, 
 had my lord not been a Christian, this book would most 
 naturally have been thrown aside, and of course he would 
 have been ignorant of so many fine passages which I have 
 heard him repeat at intervals, when in the midst of his 
 last and fatal illness, — I mean after he began to be deli- 
 rious. I\Iy lord repeated, " I am not afraid to die," 
 
374 APPENDIX. 
 
 and, — in as composed a v/ay as a child, without moving 
 head or foot, or even a gasp — went as if he was going 
 into ,the finest sleep, only opening his eyes, and then 
 shutting them again. I cried out '' I fear his lordship is 
 gone !" — when the doctors felt his pulse, and said it was 
 too true. I must say I am extremely miserable to think 
 my lord might have been saved, had the doctors done their 
 duty, by either letting blood in time, or by stating to me 
 that my lord would not allow it, and at the same time to 
 tell me the truth of the real state of my lord's illness ; 
 but instead of that, they deceived me with the false idea 
 that my lord would be better in two or three days, and 
 thereby prevented me from sending to Zante or Cepha- 
 lonia, which I repeatedly wished to do, but was prevented 
 by them — I mean the doctors — deceiving me : but I dare 
 say you have heard every particular about the whole ; if 
 not, I have no objection to give every particular during 
 his illness. 
 
 I hope. Sir, your kind intentions may be crowned with 
 success in regard to the publication which you mean to 
 bring before the British public. I must beg your pardon 
 when I make one remark, and which I am sure your 
 good sense will forgive me for, when I say, you know too 
 well the tongues of the wicked, and in particular of the 
 great,— and how glad some would be to bring into ridicule 
 any one that is of your religious and good sentiments of 
 a future state, which every good Christian ought to think 
 his first and greatest duty. For myself, I should be only 
 too happy to be converted to the truth of the gospel. But 
 
APPENDIX. 375 
 
 at this time I fear it would be doing my lord more harm 
 than good, in publishing to the world that my lord was 
 converted, which to that extent of religion my lord never 
 arrived ; but at the same time was a friend to both reli- 
 gion and religious people, of whatever religion they might 
 be ; and to none more, or more justly deserving, than 
 Dr. Kennedy. 
 
 I remain, honoured Sir, 
 
 With the greatest respect. 
 Your most obedient and very humble Servant, 
 
 (Signed) Wm. Fletcher. 
 
 Dr. Kennedy, ^^c. cfc 
 Cephalonia. 
 
 [From Count Gamba.] 
 
 Zante, May 21, 1824. 
 Dear Sir, 
 
 I CANNOT but approve your intention about the 
 
 little work which you propose to publish ; because I 
 
 am persuaded that your only object is to place in a 
 
 clear light the character of your illustrious compatriot, 
 
 my ever-to-be-lamented friend, Lord Byron. It is 
 
 known that many and severe calumnies have been 
 
 spread against his true character, by inconsiderate and 
 
 evil-disposed persons. Hence I esteem it incumbent on 
 
 those who knew his mind, and enjoyed his friendship, 
 
 to vindicate his memory by declaring the truth. Pane- 
 
376 APPENDIX. 
 
 gyric is not required, nor the art of eloquence. The 
 truth, and the truth alone, is necessary to dissipate the 
 cloud gathered by insidious, ignorant, invidious, and 
 base passions. His character will rise, clear and sublime 
 as his genius, provided it be purged from this fog. 
 
 With greater calm of mind, and more leisure, I shall 
 study to satisfy this debt towards my illustrious friend ; 
 meantime, I cannot but rejoice in seeing persons of your 
 merit, and moved by pure motives, intent upon the same 
 object. 
 
 You ask me for a minute and full account of all his 
 actions and opinions concerning religion ; and also of all 
 his acts of charity and beneficence, known to me. It 
 would be a long and serious task, for any one to pretend 
 to satisfy this demand entirely, especially with respect to 
 the second part ; but as far as the limits of a letter will 
 permit, and memory aid me, I shall endeavour to satisfy 
 you. 
 
 In my opinion, the sentiments of his lordship on re- 
 ligion were not fixed, that is, he was not held more to 
 one religious and Christian sect than another ; but his 
 profound sentiments were religious, and he professed a 
 deep respect for the doctrines of Jesus Christ, as the 
 source of virtue and felicity. With respect to the recon- 
 dite mysteries of faith, his mind was involved in doubts 
 which, however, he had a desire to dissipate as trouble- 
 some, and on this account he never shunned conversa- 
 tions on this subject, as you well know. 
 
 I have had occasion to observe him often in those 
 
APPENDIX. 377 
 
 situations in which the most involuntary and most 
 sincere sentiments of the mind are unfolded, — in serious 
 danger of the stormy sea, or otherwise, — in the con- 
 templation of a fine and tranquil night of summer, — and 
 in the midst of a solitude, — and I have observed his 
 emotions and his thoughts to be deeply tinctured with 
 religion. 
 
 The first time that I had a conversation with him on 
 this subject, was at Ravenna, my native country, about 
 four years ago, while we were riding on horseback in an 
 extensive, solitary wood of pines. The scene invited to 
 religious meditation. It was a fine day in spring. 
 '^ How," he said, "raising our eyes to heaven, or direct- 
 ing them to the earth, can we doubt of the existence of 
 God ? — or how, turning them to what is within us, can we 
 doubt that there is something within us more noble and 
 more durable than the clay of which we are formed ? 
 Those who do not hear, or are unwilling to listen to 
 those feelings, must necessarily be of a vile nature." I 
 wished to answer him with all those reasons which the 
 superficial philosophy of Helvetius, his disciples, and 
 his masters have taught. He answered me with strong 
 arguments and profound eloquence ; and I perceived 
 that obstinate contradiction on this subject, forcing him 
 to reason upon it, gave him pain. This discourse made 
 a deep impression on me. 
 
 Many times, and in various circumstances, I have 
 heard him confirm the same sentiments ; and he always 
 seemed to me to be deeply convinced of their truth. Last 
 
378 APPENDIX. 
 
 year, in Genoa, when we were preparing for our journey 
 to Greece, he was accustomed to converse with me for 
 two or three hours each evening alone, seated on the 
 terrace of his palace in Albano, in the fine evenings of 
 spring, whence there opened a magnificent view of this 
 superb city and the adjoining sea. Our conversation 
 turned almost always on Greece, for which we were so 
 soon to depart, or on religious subjects. In various 
 ways I heard him confirm the sentiments which I 
 have already mentioned to you. '^ Why then," I said 
 to him, " have you gained to yourself the name of 
 impious, and enemy of all religious belief from your 
 writings?'* He answered, " They are not understood, 
 and are ill interpreted by the malignant. My object 
 is only to combat hypocrisy, which I abhor in every 
 thing, and particularly in the matter of religion ; and 
 which now, unfortunately, appears to me to be prevalent. 
 I seek to unveil the vices, or the vile, interested views 
 which so many cover under a hypocritical mantle, and 
 for this, those to whom you allude wish to render me 
 odious, and make me to be believed an impious person, 
 and a monster of incredulity," &c. 
 
 For the Bible he had always a particular respect. It 
 was his custom to have it always on his study table, 
 particularly during these last months; and you well 
 know how familiar it was to him, since sometimes he 
 knew how to correct your inaccurate citations*. 
 
 * It should be remembered, that the Bible which Lord B. used 
 was differently arranged to that to which Dr. K. was accustomed. 
 
APPENDIX. 
 
 379 
 
 Fletcher can have informed you about his very best 
 dispositions in his last moments. He often repeated 
 subjects from the Testament; and when, at his last 
 moments, he had in vain attempted to make known his 
 pleasure with respect to his daughter, and others most 
 dear to him in life, and when, on account of the 
 wanderings of his mind, he could not succeed in making 
 himself understood, Fletcher answered him, " Nothing 
 is more at my heart than to execute your wishes ; but, 
 unfortunately, I have not been able to comprehend scarce 
 the half of them." *' Is it possible?" he replied. 
 ♦« Alas! it is too late. How unfortunate.^ Not my 
 will, but the will of God be done!" There remained to 
 him only a few intervals of reason, and interruptions of 
 delirium, — the effect of a determination of blood to the 
 head. 
 
 He often expressed to me the contempt which he felt 
 for those called " esiJrits forts;' a sect of ignorant 
 egotists, incapable of any generous action 3 and hypo- 
 crites themselves, in their affected contempt of every 
 
 faith. 
 
 He professed a complete toleration, and a particular 
 respect for every sincere conviction. He would have 
 deemed it an unpardonable crime to detach any one 
 persuaded of the truth, from his belief, although it 
 might be tinctured with absurdity, because he believed 
 
 Dr. K. has alluded to this circumstance ; and hence it was that 
 several, who were merely occasional auditors, imagined that 
 Lord B. corrected the inaccurate citations of Dr. K. 
 
380 APPENDIX. 
 
 it could lead to no other end than to render him an 
 infidel. 
 
 AVhat were his opinions at Cephalonia, you know as 
 well as I, and better, tie interested himself in your 
 conversations, as a man who always loved to investigate 
 the truth ; and though he was satisfied with many of 
 your opinions, yet, I must confess to you, that it does 
 not appear that he \Yas able to agree with you in all. 
 
 He said to me one day at Metaxata, that after a long 
 conversation with you, he asked you at last "What more 
 do you wish of me, in order to reckon me a good Chris- 
 tian ?" '* To kneel down, and pray to God." He ex- 
 claimed, " This is too much, dear doctor." 
 
 When in Missolunghi, he took care that the Bible and 
 the other sacred books, sent by your pious societies, 
 should be dispersed ; and he wished that the advantage 
 which the Greeks would derive from the spread and 
 study of those books should be made public in the 
 gazette. 
 
 I am certain^ how^ever, that you will take care not to 
 make him appear a devotee, because this would be con- 
 trary to truth, in the same degree as that which would 
 make him an enemy to all religion. 
 
 If we contemplate his acts of charity and beneficence, 
 
 which, indeed are the true substance, — a volume would 
 
 not be sufficient for me to narrate only those of which I 
 have been a witness. 
 
 I knew in some cities of Italy, various decent families 
 who had fallen into poverty — with whom he had no rela- 
 
APPENDIX. 381 
 
 tion, — to whom he has sent assistance secretly, to the 
 extent of more than two hundred dolhirs : nor did these 
 people ever learn the name of their benefactor. 
 
 Three years ago, at Florence, an honourable mother of 
 an English family became the victim of ruinous perse- 
 cution, for having seriously defended the honour of one 
 protected by her, against the seductions of some infa- 
 mous persons ; she was reduced to extremity, and had 
 recourse to Lord B., who was in Pisa ; this woman was as 
 much unknown to him as were her persecutors. He 
 gave her such support as was sufficient to render vain all 
 the plots of her infamous enemies. He was in Pisa also 
 when a terrible tempest sunk a number of vessels in the 
 harbour of Genoa, and reduced to beggary a number of 
 families in comfortable circumstances. He despatched 
 secretly more than three hundred dollars for these unfor- 
 tunate people. 
 
 One day, riding near the wall of Genoa, along the sea, 
 a captain of a Corsican ship met us ; — his ship was 
 wrecked, and himself without bread. Lord B. invited him 
 to his house, and rendered him such effectual assistance, 
 that he was able to return to his country, and engage 
 again in his employment. 
 
 Another day, we rode two miles out of Genoa, when 
 we met two people in the most destitute condition ; their 
 deportment was noble and proud, and by their features 
 they seemed natives of Germany. Two days afterwards 
 they appeared by accident at his lordship's house, seeking 
 alms. They were two Germans, fugitives from Greece, 
 
882 APPENDIX. 
 
 who, persecuted, without shelter, without bread, without 
 shoes, wished to return to their country, Wirtemburgh : 
 they had supported themselves by begging as far as 
 Genoa, and were reduced almost to despair. My lord 
 furnished them with every means to enable them to reach 
 their home. In short, I could relate many hundreds of 
 such actions. 
 
 I do not refer you to those which occurred after his 
 arrival in Greece. At Cephalonia, how many families of 
 Moreotes and of Suliotes were maintained by him ! 
 
 At Missolunghi, he furnished the means of founding 
 an hospital for the benefit of the poor; independently of 
 the large sums which he advanced to the government, 
 and to the city of Missolunghi, for the army and for 
 the navy ; and I can assure you, that without his assist- 
 ance, those most interesting parts of western Greece 
 would have been lost — not from the power of the Turks — 
 but by the Greeks themselves 
 
 And what did he not desire to do, if he had not been 
 carried away so unseasonably for Greece, — for the world, 
 — and for his friends ? . . . 
 
 His expedition to Greece, which, after so many other 
 sacrifices, cost him his life, was it not the most generous 
 and beneficent action wdiich could be undertaken by a 
 Christian? Was he a man to cringe to fortune, to power, 
 or to glory ? 
 
 And how great an influence his coming had on the 
 safety of Greece, in spite of his premature death, I shall 
 some time or other demonstrate to you. 
 
APPENDIX. 
 
 383 
 
 One of his first objects was to inspire both parties 
 with more humane sentiments. You see, when occa- 
 sion was offered to him, he ransomed women and 
 children, and sent them in hberty to their country. 
 He saved some Turks, not without serious disturbance 
 and personal danger, from the sanguinary hands of some 
 Greek corsairs. 
 
 When a Turkish brig struck on the coast of Misso- 
 lunghi, and it was attempted to make prisoners of the 
 crew, he promised a dollar for each man that was saved, 
 and in proportion for the officers. But they were able 
 to make their escape in the boats of other Turkish 
 vessels. 
 
 It may be doubted whether he was a rigid Christian 
 with respect to the opinions of faith, and those little 
 points demanded as their sequence. But we may be 
 allowed to ask those who, with so little humility, boast 
 of their severe observances of the Christian laws, in 
 what manner have their works, even in proportion to 
 their means, merited for them that name, which Lord 
 Byron's have done, whom they accuse of impiety ? 
 
 With respect to the little Turkish girl, you know well 
 the reasons which had led him to assist, and his disposi- 
 tions with regard to her. Besides this, there was found 
 among his writings a detailed note of his intentions. On 
 this account I fulfilled my duty in conducting her to a 
 neutral and free territory, in order the better to know her 
 will. She was disposed to come to you in Cephalonia, 
 (as was known to you^) at least until an answer from my 
 
384 APPENDIX. 
 
 lord's executors could be obtained. But there arrived 
 so many entreaties from YusufF Pasha, and from her 
 father, who is his secretary, that at last she has decided 
 to return, together with her mother, to her parent. I 
 endeavoured to dissuade her by every argument, but in 
 vain; she always answered, "/ have lost my adopted 
 father, Lord Byron ; now I do not ivish to fly from my 
 true father.'' There arrived here a Turkish brig with her 
 father on board, and there was a formal request from 
 YusufF Pasha to the government, that is, to Colonel 
 Stovin ; so that, she fully consenting, we w'ere obliged to 
 give her up, and she departed six days ago. 
 
 The following is an extract from a letter of Lord 
 Byron's to his sister, found among his papers : — ^' I have 
 been obtaining the release of about nine and twenty 
 Turkish prisoners, men, women, and children; and have 
 sent them, at my own expense, home to their friends ; 
 but one, a pretty girl of nine years of age, named Hato, 
 or Hatagee, has expressed a strong wish to remain with 
 me, or under my care, and I have nearly determined to 
 adopt her, if I thought that Lady B. would let her come 
 to England as a companion to Ada, (they are about the 
 same age,) and we could safely provide for her; if not, 
 I can send her to Italy for education. She is very 
 lively and quick, with great black, oriental eyes, and 
 Asiatic features. All her brothers were killed in the re- 
 volution. Her mother wishes to return to her husband, 
 who is at Prevesa ; but says, that she would rather trust 
 the child to me in the present state of the country. Her 
 
APPENDIX. 385 
 
 extreme youth and sex have liitlierto saved her hfo ; but 
 there is no saying what might occur in the course of the 
 war^ (and in such a war!) I shall therefore commit her 
 to the charge of an Enghsh lady in the islands for the 
 present. The child herself has the same wish, and seems 
 to have a decided character for her aae. You can men- 
 tion this matter, if you think proper. I wish her to be 
 respectably educated and treated ; and if my years and 
 all things be considered, I presume it would be ditficult 
 to conceive me to have any other view." 
 
 Thus he made his dispositions, and such were his 
 intentions, until they changed, from causes which I have 
 stated to you. 
 
 With respect to your using my name, I confide entirely 
 
 in your discretion. I have spoken with the Reverend 
 
 Mr. Wilson, to whom I have communicated the same 
 
 sentiments which I now write to you. Believe me to be 
 
 Your devoted servant, 
 
 (Signed) Pietro Gamba. 
 
 Dr. Kennedy, c^r. cf^c. i$^c. 
 A rgostoli, Ceph a lo ti ia. 
 
 2 C 
 
386 APPENDIX. 
 
 [From Lord Byron to Colonel D.] 
 
 October 9, 1823. 
 Dear Colonel, 
 
 The pelisse fits as if it had been made for me, 
 excepting that it is a little too short in the sleeves, which 
 is not of any consequence. 
 
 I shall therefore, with many acknowledgments^ accept 
 and w^ear it, — somewhat, I fear^ in the mode of the ass in 
 the lion's skin in the fable ; or, rather in the hope which 
 the Indians entertain when they wear the spoils of a re- 
 doubted enemy, viz. that his good qualities may be 
 transferred to the new possessor with his habiliments. 
 But these being the garments of a friend, may, I trust, 
 be still more propitious. 
 
 I send 'you some papers, but I doubt that you have 
 later ones ; however, they can serve the mess as dupli- 
 cates : the 29th and 30th are among them ; but the 
 26th and 27th (28th being Sunday) are not yet arrived. 
 Believe me ever and truly. 
 
 Yours affectionately, 
 
 Noel Byron. 
 Colonel D. 
 Argostoli. 
 
APPENDIX. 387 
 
 [From Lord Byron.] 
 
 October 23, 1823. 
 
 Dear Colonel, 
 
 I HAVE to pray you to permit the regimental smith 
 to shoe my horses, when he can be spared from duty. 
 
 I was very sorry that I missed you the other day, and 
 yet I know not how, for I rode out on the road to Argos- 
 toh. The day before yesterday I was in town, and with 
 the intention of intruding on you ; but I was detained by 
 business till too late. 
 
 The Greek provisional government has sent over one 
 of their agents to conduct me to the residence of the said 
 government. Brown and Trelawny, having been better 
 treated than others, probably give a much more fa- 
 vourable account than we have yet had, from other 
 quarters, of the state of the government and country; 
 For my own part, I shall endeavour to judge for myself, 
 and expect to set out early in November, according to 
 the desire of the President and his bretlv'en. 
 
 We have had another earthquake here (somewhat 
 smarter than the former*,) in the night. It threw down 
 and broke a '' lambico,^' or filtering-machine for water, 
 
 * On the former occasion he said, "I ran out of the room as 
 fast as my legs woukl carry nie, and left Gamba behind ; but when 
 I got down, I saw Gamba before me, for he had jumped over the 
 staircase. I then thought it high time to return ; and we found Count 
 Delladicima sitting very tranquilly, wondering what had .become of 
 us," He laughed as he mentioned the circumstance. 
 
 2 C 3 
 
388 APPENDIX. 
 
 (I really have forgotten the proper term in our language 
 
 but it is for a drip-stone to clear water,) and we are 
 
 bounden to Providence for not having our bones broken 
 
 instead of crockery. 
 
 Believe me ever and truly, your obliged 
 
 And sincere friend and servant, 
 
 Noel Byron. 
 Colonel D. 
 Argostoli. 
 
 P. S. — Count Pietro Gamba salutes you, and is doing 
 his best to get well again ; with what success, the 
 doctors know best. 
 
 [To the Resident of Ithaca.] 
 
 Cephalonia, August 2G, 1823. 
 My dear Sir, 
 
 I HAVE to acknowledge your very kind and flat- 
 tering letter, and am truly glad that you and Mrs. K. have 
 not been so tired of my company as I feared. The few 
 days which I passed -with you in your beautiful island, 
 are amongst the whitest in my existence ; and as such I 
 shall recollect them, — not without the hope of our meet- 
 ing again, some time, and somewhere. 
 
 I have given directions to Messrs. Kornologni (or 
 Corialegno) to furnish the Moreote refugees with every 
 necessary for their decent subsistence at my expense — 
 
APPENDIX. 389 
 
 ns before proposed by myself; and I have also (as he 
 may, or should have apprized you) directed two hun- 
 dred and fifty dollars to be placed at your disposal, for 
 the other families now in Ithaca, to be distributed to the 
 most deservinoj, or the most necessitous, in such prO' 
 portions as your better experience and knowledge of their 
 circumstances may suggest. The various demands upon 
 me have made me limit the sum lower than I could 
 wish, but it may be a little help to some in the mean- 
 time, and we may perhaps do more by-and-bye. 
 
 I hope that Mrs. K. has not suffered from her 
 travels, .... she is the most intrepid craigs-woman (as 
 the Scotch call it) I have met with. Count P. Gamba, 
 and the rest of the party, beg their best thanks and re- 
 spects both to her and to you ; and uniting in every 
 good wish, I ever am. 
 
 Your obliged 
 
 And faithful servant, 
 
 Noel Byron, 
 Captain K., 
 Ithaca. 
 
 P. S. I do not include the Moreote family's debt in the 
 subscription. I intend to pay that on a separate 
 account ; but I forget the amount. 
 
390 APPENDIX, 
 
 [Dal CoNTE Gamba.] 
 
 Missolunghi, 10 c^en824. 
 
 Preg*'". Signore, 
 
 Dall Hon. Colonello Stanhope avrete inteso 
 il desiderio lodevole, e la buona speranza die s' ha di 
 introdurre e propagare la civilizazione fra questi popoli 
 per mezzo delle sacre carte, se il Governo della Grecia 
 libera sara affidato a quelle mani che i buoni sperano ; 
 e se Lord Byron conservera quell ' influenza che la sua 
 generosita gli ha meritata, io spero di poter cooperare in 
 qualche raodo a questa pia opera, e lo faro certo con 
 tutto il piacere. Io sono intimamente persuaso che 
 non vi sia un miglior mezzo per sradicare la vile super- 
 stizione, e la barbaric che acciecca questi popoli senza 
 precipitarli in tutti i mali che vengono dal contrario ec- 
 cesso, — cioe dall' ateismo,— che la propagazione della 
 luce evangelica. Ma prima che cio possa produrre qualche 
 sensibile efFetto, vi sono molti pericoli da scampare, e 
 molti ostacoli da vincere, il che si puo conseguire per 
 altre vie. La direzzione di un giornale afhdata a persone 
 di buona volonta e buon"* intelletto parmi la piu efficace. 
 Qui si e cominciata una gazetta in Greco, e presto se- 
 guiera una compagna in Italiano. Per il Greco princi- 
 palmente si ha gran penuria di corretti e intelligenti 
 scrittori. Credo che il Professor Vamba sia uno dei 
 migliori fra i Greci^ e niuno parrebbe-mi piu adattato di 
 lui per un tale impegno importantissimo. Ma finora non 
 
APPENDIX. 
 
 391 
 
 potressimo offerirgli una situazione che equivalga a quella 
 in cui e stabilito : converebbe che il suo caldo patriottismo 
 vi supplisse per la massima parte. Ma forse non e lon- 
 tano il tempo in cui potremo invitarlo senza compromet- 
 terci : e intanto, se non gli dispiacesse di inviare qualche 
 articolo Greco alia gazetta di Missolunghi saria cosa gra- 
 tissima al Governo di qui, non che a liOrd Byron. lo 
 vi prego, caro Signore Kennedy, di ossequiarlo per parte 
 nostra, e di comunicare le sue intenzione. 
 
 Avrete inteso qualcosa delle nostre avventure ? Le 
 mie particolarmente furono alquanto romantiche. Sono 
 stato per cinque di prigioniero d'l Jussuf Pasha, con non 
 piccolo pericolo al primo momento ; giacche la spaventa 
 imaginazione turca gli fece pensare nostro bastimentac- 
 cio per un burlotto, — poi ben trattato — inline libero senza 
 verun danno. 
 
 Vi prego di presentare i miei ossequj alia vostra 
 signora, e di credermi 
 
 Umil"'°. Devo"'°. Servo. 
 (Sottoscritto) PiETRO Gamba. 
 
392 APPENDIX. 
 
 [Dal CoNTE Gamba.] 
 
 Missolunghi, 24 Febbraio, 1824. 
 
 Preg^''. Sig. Dottore, 
 
 La mia liberazione fu veramente romanzesca, e 
 la maggior prova che si possa avere si e, die niuno di 
 voi Cefaleni vuol credere all' istorie del mio Spiro Val- 
 simachi. Ma qualunque sia la vostra incredulita, e pero 
 tutto vero, perche tutto mi fa iiarrato dallo stesso Dey : 
 ma non percio voglio cedere tulto il merito al Signer 
 Spiro, — ma pace a qneste ciancie. 
 
 Noi abbiamo aspettato finora gli articoli del Prof. 
 Vamba ; ma finora in vano ; ma voglio attribuirlo alia 
 mancanza d' incontri. Fate ogni vostro potere per 
 sollicitarlo. Ora si publichera una nuova gazetta in 
 Inglese e Italiano, ect., in ogni lingua insomma, in cui ci 
 saranno spediti gli articoli, intitolata il ' Telegrafo Greco,' 
 L ' oggetto di questa gazetta sara di dar notizie esatte 
 dello stato delle cose in Grecia alle nazioni d' Europa, 
 die vi prendono interesse. Spero die voi vorrete con- 
 tribuire qualclie articolo ; dovrete diriggervi al Signor 
 Mair, Dir^. della Cronica Greca. Mylord impiega tutta 
 la sua influenza per indurre i greci a sentimenti piii cris- 
 tiani, ed umani, anclie verso loro nemici. Ottenne 1' 
 altro ieri due schiavi turchi die ha spediti in liberta alle 
 case loro ; e appresso 24 tra donne e fanciuUi die si 
 trovavano qui in miseria e schiavitii dal momento die 
 scoppio la rivoluzione, Una piccola fanciulla di 8 
 
APPENDIX. 393 
 
 anni, incirca, che non desideiava di tornare fra i Turclii, 
 e rimasta qui, — e di belle forme nella persona, e mostra 
 ottime inclinazione d' animo. Sana veramente un tradi- 
 mento nella sua eta, in cui i pregiudizj nazionali, e le 
 superslizioni non possono aver preso radice, di lasciarla 
 in preda ai brutali costumi dei Musulmani. E V inten- 
 zione di Mylord di spedirla in Italia, o in Inghil terra a 
 sua sorella perche sia educata, e gli si prepari un miglior 
 sorte nella vita che avrebbe aspettare nei barbari e insen- 
 sibili suoi paesi. Vorria pero che restasse per qualche 
 mese nelle isole per imperare un po' d ' Italiano, e perche 
 venisse la buona stagione prima di spedirla innanzi. Se 
 voi rimanete nelle isole, vorrebbe dare a voi, e alia vostra 
 Signora questo disturbo per un pajo di mesi, — ben inteso 
 che ogni spesa occorrente pel suo mantenimento, e la 
 sua educazione saria a conto di Mylord ; desidero una 
 pronta risposta. Raccomandatemi alia memoria dei 
 comuni amici, e credetemi sempre 
 
 Vostro Dev"'^ Servo, 
 (Sottoscritto) PiETRO Gamba. 
 
 SiG. DoTTORE Kennedy, 
 Argostoli. 
 
394 
 
 APPENDIX. 
 
 [Dal DoTTORE Bruno.] 
 
 Missolunghi, li 3 Marzo, 1824. 
 Amico Carissimo, 
 
 Pensaste ottimamente a scrivermi in inglese, che 
 vi prego continuare nella vostra per me piacevollssima 
 corrispondenza, la quale oltre di essermi grata per una 
 parte, mi serve anche di potente stimolo nel fare piu 
 rapidi progressi in tal lingua tanto utile per ogni riguardo, 
 
 lo poi vi scrivero in Italiano, perche mi e pivi spedito. 
 I saggi consigli che me esponeste nella vostra lettera non 
 possono essere dettati da maggior prudenza e cognizione 
 intorno le malattie a cui puo soggiacere il nostro nobile 
 Lord Byron. Essi presso a poco collimano con quelli 
 che gli ho suggerito, e che mette in pratica. Non trovo 
 pero momentaneamente una tanto imperiosa necessita che 
 debba abbandonare la Grecia ; primo perche 1' aria di 
 costa e forse migliore di quella delle isole ; secondaria- 
 mente, perche pare che Mylord si vadi accostumando ai 
 ripetuti motivi di disturbi cagionatigli dai Greci, e dalle 
 circostanze^ onde 1' effetto ne sara sempre minore, e le 
 convulsioni epilettiche come nel primo attacco non es- 
 sendo piii comparse, e sperabile con fondamento che non 
 ritorneranno piu mediante 1' allontamento delle cause 
 fisiche, e la diminuzione delle morali. 
 
 Circa 1' allontanamento delle prime, Mylord si dimo- 
 stra docilissimo ; ma il di lui temperament©, ed il di lui 
 animo che non quieta nemmeno pendente il sonno, gli 
 vietano di sbandire le cause morali, a diminuire le quali 
 
APPENDIX. 395 
 
 non vi vorrebbe altro che fargli fare molto moto, od eser- 
 cizio a cavallo, od in mare, il che presentemente non e 
 permesso per le strade, ed il tempo cattivo. 
 
 Mylord per il primo, e noi tutti della di lui casa, siamo 
 pienamente convertiti al Metodismo, e voi potete con- 
 tare in me uno de' vostri piii caldi proseliti che non brama 
 che occasion! per dimostrarvelo. Non vi parlo della ma- 
 lattia di Mylord (che ora sta bene) per brevitd del tempo^ 
 perche ne scrissi ora la storia air amico Dottore Scott, che 
 potrete vedere. 
 
 Qui si travaglia fortemente per far progredire la causa 
 Greca, e facciamo anche ogni sforzo per preparare bene 
 gli animi affinche i principj coi quali ci avete convertiti, 
 possano estendersi, e prosperare rapidamente. 
 
 Procurate di mantenervi in ottima salute ; conserva- 
 temi il voslro attaccamento, favorite di presentare i mie 
 pill rispettosi compUmenti alia stimabilissima vostra 
 Signora Consorte, ed abbiatemi qual 
 
 Vostro aflezionatissimo Amico 
 (Sottoscritto) Francesco Bruno. 
 
 AW Illu^^. Sig. Dottore Kennedy, 
 
 Argostoli. 
 
396 
 
 APPENDIX. 
 
 [Dal DoTTORE Bru-\o.] 
 
 Zante, U 18 Maggio, 1824. 
 
 DoTTORE StIMATISSIMO, 
 
 Ml congratulo assai con vol del j)rogetto di pub- 
 licare le conversazioni religiose che aveste coll' onorevole 
 Lord Byron di buona memoria ; ma spiacemi non potervi 
 dare altre informazioni sopra le di lui intenzioni circa 
 al Metodismo, fuorche non vi era certamente attaccato, 
 sebbene manifestasse per quelle della stima, e special- 
 mente alia vostra persona, che considerava una delle piu 
 oneste e brava che si possano trovare, 
 
 Vi diro piutosto che non passava quasi mai giorno che 
 non fosse marcato da qualche atto di beneficenza, e che 
 il povero, o 1' infelice non si presentavano mai alia porta 
 di Mylord senza essere certi che ricevevano il balsamo 
 della consolazione ; che predominava fra le altre belle 
 di lui qualita, quella di un cuore compassionevole e sen- 
 sibile fuor di misura per il misero e disgraziato, e che la 
 suaborsa era sempre aperta in loro favore. E' inutile che 
 vi parli del riavio alia loro patria di quel Turchi e Turche 
 in N°. di 25, cio che fu tutta quanta opera sua, ne vi 
 accennero le spese fatte, e le sue intenzioni per I' edu- 
 cazione di quella piccola Turca con sua madre, che voi 
 dovevate ricevere, ma che sgraziatamente vollero ritor- 
 nare in Prevasa dove si trova il padre della bambina. 
 Quando qualche miserabile era gravemente infermo o per 
 caduta; o fratture^ od altri mali, Mylord senza esserne 
 
APPENDIX. 397 
 
 ricliie.sto, subito mi mandava da quegli infelici per gua- 
 rlrli, somministrando loro medicine, ed ogni necessario 
 soccorso. Fu uno dei primi in Missolunghi che diede 
 qualche soccorso per stabilire un' ospedale. Mylord 
 amava poi anche sommamente la giustizia, e non poteva 
 tollerare labugia nemmeno per scherzo ; era dotato d' una 
 sincerita senza pari, e toUerante al massimo grado circa 
 gli afFari di religione. Le di lui beneficenze fatte in 
 Cefalonia a sufficienza le conoscete; quelle moltissime 
 fatte in Italia, ed in altre parti, voi le conoscerete dal 
 Mr. Fletcher, e dal Conte Gamba. Circa la lettura della 
 sacra Bibbia, mi pare che se ne occupasse, poiche la 
 teneva sul di lui tavolino da studio con altri suoi libri : 
 altro non saprei dirvi che confermare le verita che potrete 
 scrivere sul conto dell' eccelso personaggio, onde accre- 
 scere sempre piu la di lui fama, e gloria. 
 
 Con piacere poi vi informo che voi foste la fortunata 
 cagione che io lessi e considerai il nuovo testamento da 
 capo a fondo, ed acquistai una gran disposizione alia 
 conversione al Metodismo. Tuttavia non sono ancora 
 intieramente metodista riguardo alia credenza^ ma lo 
 sono perfettamente, e dei piii entusiasti per il line politico 
 del publico bene. Poiche vedo nel Metodismo tutto il 
 vantaggio delle altre religioni, e piu ancora quel che e 
 della massima importanza, che mancano le chiese, ed il 
 loro fasto, i frati, i preti, le cerimonie religiose, ed altre 
 cose simili, che costano ai popoli somme immense, le 
 quale impiegate in altre opere migliori, frutterebbero il 
 pill grande vantaggio alia umanita ; e poi mancando quel 
 
398 APPENDIX. 
 
 niimeroso ceto di frati, o preti, od altri simili oziosi cKe 
 formano uno stato nello stato, e die proteggono con ogni 
 loro mezzo i tiranni, questi perderebbero moltissimo 
 della loro forza essendo i popoli metodisti, e vice versa i 
 popoli acquisterrebbero immensamente verso la liberta 
 credendo nel puro Evangelo. 
 
 Per questo motivo specialmente io feci altri metodisti, 
 e sono impegnatissimo nell' accrescerne il numero ; e 
 quelli che non posso persuadere, o convincere abba- 
 stanza colla ragione, e colle prove della sacra scrittura, e 
 del nuovo testamento, li conduco al Metodismo per questa 
 via politica, cosi bella, e cosi buona : ma quel che vi ha 
 di curioso e questo, che mentre voglio convincere gli 
 altri, e ridurli, — come voi dite " sulla buona strada," — 
 convince pure me medesimo, e mi riscaldo sempre piu 
 per questa cosi nobile, e vantaggiosa riforma. 
 
 Non vi parlo della morte del benemerito Lord Byron 
 per non irritare di piii una piega di gia abbastanza per 
 se dolorosa : mi basta il dirvi che due principalmente 
 furono le cagioni della di lui morte. U n giovane dottore 
 Inglese, che per fare la corte e piacere a Mylord, che 
 ripugnava alle cavate di sangue, si oppose sempre alle 
 mie fervide instanze perche si cavasse sangue, e metteva 
 in ridicolo le minaccie ed il pronostico che facevo a 
 Mylord della certa sua morte se non si lasciava cavare 
 sangue in abbondanza. L' altra e un' individuo in 
 carica eminente, ma volgarissimo di condizione, di 
 maniere, e di costumi, il quale due o tre volte al giorno 
 visitava Mylord, sempre ripetendogli, non ascoltate i 
 medici, mangiate, bevete, non lasciatevi toccare il sangue 
 
APPENDIX. 
 
 399 
 
 e fate cio che vi dico io che son migliore di tutti i dottori. 
 Costiii ora e fuggito da Missolunghi. Nel mio grave 
 dolore io avro sempre la dolce consolazione che ogni 
 individuo della famiglia di Mylord, e tutti quelli che ap- 
 prossimavano S. E., fan no ampia testimonianza, e mi 
 rendono giustizia, come pure il dottore Inglese, e altri 
 due medici consulenti, i quali tutti affermano che se 
 Mylord aderiva alia sola mia cura, sarebbe ancora cer- 
 tamente nella vita. II triste line della malattia di 
 Mylord, ed i pin manifesti segni di infiammazione che si 
 trovarono nel cervello, comprovarono pienamente i miei 
 pronostici, mentre dall' altra parte gli altri tre dottori 
 della cura, rimasero grandemente meravigliati del piu 
 grosso sbaglio che abbiano potuto mai prendere nella 
 diagnosi, nella cura, e nel pronostico della malattia 
 che facevano sempre buono fine quasi agli ultimi 
 istanti, talmente io gridava che Mylord era i npro- 
 fondo sopore vicino della morte, ed essi cosi ciechi 
 dicevano che era un sonno profondo, ed utile della crisi 
 salutare, che andavano pronosticando. 
 
 Aggradite i miei compliment!, e favorite di presentarli 
 alia vostra molto rispettabile consorte, al Dottore Miour, 
 e al Conte Delladecima, ai quali vi prego di far leggere 
 queste poche cose sulla malattia di Mylord. Procurate 
 di mantenervi in buona salute, conservatemi la vostra 
 amicizia e tenete mi sempre qual 
 
 Vostro affezionatissimo e sincero Amico, 
 (Sottoscritto) Francesco Bruno. 
 
 A molto lllustre Sig, 
 
 Il Sig. Dottor Kennedy. 
 
400 APPENDIX. 
 
 [Dal CoNTE Gamba.] 
 
 ZanU, 21 Maggio, 1824. 
 
 PREG^'O. SiGNOR DOTTORE, 
 
 lo Don potrei che approvare la vostra intenzione 
 intorno all' opiiscolo che vi siete proposto di publicare — 
 perche son persuaso che 1' imico vostro oggetto sia di 
 mettere in chiara luce il carattere dell' illustre vostro 
 compatriotta — delF in-eterno-da-me-lamentabile-amico, 
 Lord Byron. E' conosciuto che molte, e gravi, calunnie 
 sono sparse contro al suo raro carattere dagl' inconsi- 
 derati, e dai maligni, per cui io stimo debito di quelli che 
 conobbero T animo suo, e che goderono la sua amicizia, 
 a vendicare la sua memoria, producendo il vero. Non 
 si richiede panegirico, ne arte di eloquenza, — la verita — 
 sola la verita, — si vuole a dissipare tutta la nebbia 
 radunata dalle insidiose, ignoranti, invidiose, e basse pas- 
 sioni. II suo carattere splendera chiaro, e sublime, 
 come il suo genio, purche sia purgato da quella nebbia. 
 
 Con maggiore calma di spirito, e miglior agio, io mi 
 studiero di sodisfare a questo debito verso T illustre mio 
 amico ; intanto io non posso che rallegrarmi in vedere 
 persone del vostro merito, e mosse da puri motivi, intese 
 a quel scopo. 
 
 Mi chiedete un racconto minuto, e pieno, di tutte le 
 azioni, e opinioni sue, che riguardano la religione, — non 
 che di tutti i suoi atti di carita, e di beneficenza, a me 
 note. Sarebbe un lungo, e grave, impegno, se preten- 
 
APPENDIX. 401 
 
 dessi di sodisfarvi iiitieramente, in partlcolare per quanto 
 spetta alia scconda parte. Ma come la strettezza di una 
 lettera comporta, o la memoria mi ajuta, m' ingegnero di 
 sodisfarvi. 
 
 A mio avviso le opinioni di Mylord in fatto di religione 
 non erano fisse ; cioe, non teneva piutosto a una setta 
 religiosa e Cristiana, che a un' altra : ma i suoi profondi 
 sentimenti erano religiosi, e professava un' alto rispetto 
 per le dottrine di Gesu Cristo, come sorgente di virtu, e 
 di felicita. Per rispetto ai reconditi misteri della fede, la 
 sua mente era involta in dubbj, — i quali pero aveva desi- 
 derio di dissipare, quasi molesti, e per cio non scampava 
 mai le conversazioni su questo proposito, come voi ben 
 sapete. 
 
 lo ho avuto occasione di osservarlo soventi volte in 
 quelle situazioni in cui i sentimenti dell' uomo si svelano 
 piu involuntarj, e piu sinceri — per esempio — in un grave 
 pericolo di mar, burrasca, od altri, o nellacontemplazione 
 di una bella tranquilla notte d' estate, in mezzo a una 
 solitudine, ed ho osservato le sue emozioni, e i suoi pen- 
 sieri profondamente tinti di religioso. 
 
 La prima volta che io ebbi conversazione con lui su 
 questo soggetto fu a Ravenna, mia patria, saran quattro 
 anni — mentre cavalcavamo insieme, in un superbo soli- 
 tario bosco di pini. La scena invitava alle meditazioni 
 religiose. Era un chiarogiornodi primavera. ''Come," 
 mi disse, " alzaiido gli occhj al cielo, o abassandoli 
 alia terra, si puo dubitare dell' esistenza di Dio ? e come 
 rivolgendoli al nostro intero possiam dubitare che non vi 
 
 2 D 
 
402 APPENDIX. 
 
 sia qualche cosa dentro di noi piu nobile, e piu durevole 
 che la creta di cui siamo formati ? Quelli che non odono, 
 o non vogliono ascoltare questi sentimenti, bisogna bene 
 che siano di una vile natura." 
 
 lo volli rispondere con tutte quelle ragioni che la su- 
 perficiale filosofia d' Elvezio, e de' suoi, e discepoli, e 
 maestri, insegna. Egli mi rispose con stretti ragionamenti 
 e profonda eloquenza, e m' accoisi che 1 ' ostinata con- 
 tradizione su quel soggetto, costringendolo a ragionarvi 
 sopra, gli dava pena. Quel discorso fece sopra di me 
 una forte impressione. 
 
 Molte volte, e in varie circostanze, io 1' ho udito con- 
 fermare li stessi sentimenti, — e me n ' e sembrato sempre 
 profondamente convinto. Per 1' appunto V anno scorso 
 in Genoa, quando ci preparavamo a venire in Grecia, 
 era in costume di conversare due o tre ore ogni sera con 
 me solo, assiso sopra la terazza del suo palazzo in Al- 
 bano, nelle belle sere di primavera ; d ' onde si scopre 
 una magnifica vista della superba citta, e del mare 
 contiguo: la nostra conversazione cadeva quasi sempre 
 sulla Grecia, alia cui spedizione allora ci preparavamo, o 
 sui soggetti religiosi. In varii modi lo sentii sempre con- 
 fermare li sentimenti che io vi spiegai di sopra. " Perch^ 
 dunque," io gli diceva, ^' vi guadagnate il nome di em- 
 pio, e nemico di ognicredenza religiosa coi vostri scritti?" 
 Mi rispose, '* O non sono intesi, o son malinterpretati dai 
 maligni: mio oggetto non e che di combattere 1' ipocri- 
 sia, che io aborro in ogni cosa, e principalmente in fatto 
 di religione ; e che ora per disaventura parmi prevalere. 
 
APPENDIX. 403 
 
 lo cerco di svelare i vizi, o ^l' iiileressi vili, die tanli 
 si coprono sotto ipocrito manto, e per ci(> qiielli a ciii 
 duole vcgliono rendermi odioso, e farmi credere un' em- 
 pio, un mostro d' incredidita, etc." 
 
 Per la Bibbiaegli ebbe sempre un particolare rispetto: 
 Fu in uso di tenerla sempre sulla sua tavola di studio, 
 particolarmente in questi ultimi mesi ; e voi ben sapete 
 quanto a lui fosse famigliare, poich^ qualchevolta ha sa- 
 puto correggere qualche vostra citazione inesatta. 
 
 Fletcher puo avervi informato intorno alle ottime dis- 
 posizioni di suoi ultimi momenti ; ripet^ spesso dei sog- 
 getti del testament© ; e quando agli estremi ebbi tentato 
 invano di manifestare alcune sue volont^ per sua figlia, 
 e per gli oggetti a lui piii cari nella vita, e die per la 
 gravezza di mente non gli era riuscito di farsi compren- 
 dere ; Fletcher gli rispose, '• Nulla mi e piu a cuore che 
 di eseguire le vostre volonta, ma per disgrazia non ho po- 
 tuto comprendere cheappena lameta." *' E' possibile?" 
 rispose. " Oime ! e troppo tardi, qual sventura ! . . Non la 
 mia volonta, ma quelladi Dio sia fatta." Non gli rima- 
 sero che pochi intervalli di ragione, e interotti da delirio, 
 eflfetto del sangue alia testa. 
 
 Molte volte espresse a me il disprezzo che egli aveva 
 per i cosi detti esj^rits forts, setta di ignoranti egoisti, in- 
 capace di ogni azione generosa, e ipocriti essi stessi nel 
 loro affettato disprezzo di ogni fede. 
 
 Professo un' intiera toleranza e un rispetto partico- 
 lare per ogni sincera convinzione : avria stimato un' im- 
 perdonabile delitto il tentativo di disparere qualunque, 
 
 2 D 2 
 
404 APPENDIX. 
 
 persaaso della verita della sua credenza, comecche po- 
 tesse esser tacciata di assurdita, peixhe stimava die noii 
 potesse condur ad altro die a renderlo infedele. 
 
 Quanti fossero le sue opinioni a Cefalonia voi ne 
 sapete quanto me^ e piu. S' interessc^ iielle vostre con- 
 versazioni come uomo che sempre amava d' investigare 
 il vero : e quantunque aggradisse in molte delle vostre 
 opinioni, bisogna che vi confessi che non mi pare abbia 
 potuto aggradire in tutte. 
 
 Mi disse un giorno a Metaxata, che dopo una lunga 
 conversazione con voi, vi chiese allor, " Che cosa volete 
 di pill da me, per tenermi un buon Cristiano ?" '' Incji- 
 nocchiatevi e jyregare a Dlo.'' " Questo e troppo, caro 
 dottore." . . . 
 
 Quando in Missolunghi egli prese cura perclie le bib- 
 bie, e gU altri sacri hbri mandati dalle vostre pie Societa, 
 fossero sparsi ; e voile che fosse fatto publico nelle gazette 
 il vantaggio che ne saria derivato ai Greci dallo spargi- 
 mento, e dallo studio di quei libri. 
 
 Son certo pero che prendrete cura di non farlo com- 
 parire un devoto ; perche cio sarebbe contro la verita, 
 ugualmente, che il farlo apparire un nemico di ogni reli- 
 gione. 
 
 Se veniamo agli atti di caritjl e di beneficenza, che poi 
 sono la vera sostanza, non mi basterebbe un volume per 
 narrarvi minutamente quelli soli dei quali io son stato 
 testimonio. 
 
 Io so in alcune citta di Italia di decente faniiglie ca- 
 dute in bassa fortuna, senza aver nessun relazione con 
 
APPENDIX. 405 
 
 lui ; die egli gli ha inviato dei soccorsi secreti, e consi- 
 derabile, fino a piu che 200 talleri, senza anche che 
 loro fosse conosciuto il nome del benefattore. 
 
 Tre anni indietro, a Firenze, iin' onorata madrej di 
 famiglia Inglese cadde in una rovinosa persecuzione per 
 aver seriamente difeso 1' onore di una sua protetta con- 
 tro le seduzioni di alcuni. . . . ed era ridotta agli estremi. 
 Ebbe ricorso a Mylord, che si trovava in Pisa^ e tanto 
 quella donna infeUce quanto i suoi vili persecutori erano 
 sconosciuti a lui. Egli la sovvenne di tali soccorsi^ che 
 pote deludere tutte le insidie de' suoi infami nenaici. 
 Era anche in Pisa quando una terribile procella som- 
 merse una quantita di bastimenti nel porto di Genoa, e 
 ridusse alia mendicita un gran numero di famiglie. Egli 
 spedi secretamente piij. che 300 talleri per soccorso di 
 quegli infelici. 
 
 Un giorno cavalcando presso alle mura di Genoa^ 
 lungo il mare, ci venne incontro un capitano di nave 
 Corso, la cui nave era naufragata, e si trovava senza pane. 
 Egli r invito alia sua abitazione, e lo sovvenne in modo 
 da potere tornare alia sua patria e procacciarsi nuovo 
 impegno. 
 
 Un' altro di cavalcavamo fuori di Genovadue miglia, 
 quando incontrammo due miseri nel piu desolato stato. 
 II loro portamento era nobile, e fiero, e la loro fisonomia 
 li indicava nativi di Germania : due giorni appresso com- 
 parvero per caso chiedendo limosina a Mylord, alia sua 
 abitazione. Erano fuggiaschi dalla Grecia, — due Ale- 
 man ni — che perseguitati, senza tetto, senza pane, senza 
 
406 APPENDIX. 
 
 scarpe, volevano tornare alia loro patria, in Virtembergh 5 
 e cosi avevano mendicato la loro vita da Ancona^ fino a 
 Genova; e si trovavano quasi in sul disperato. Mylord 
 li form di ogni mezzo per potersi recare fino alia patria 
 loro. Infine potrei numerarvi molte centinajo di simili 
 azioni. 
 
 Non vi parlo di quelle dopo il suo arrivo in Grecia. 
 A Cefalonia quante famiglie di Moreotti, e di Suliotti 
 non furono mantenute da iui ? 
 
 A Missolunghi egli ha forniti i ir.^zzi per fondare un' 
 ospedale a benefizio dei poveri. Senza parlarvi delle 
 larghe somme die ha somministrato al governo, e alia 
 citta di Missolunghi, per V armata (cio^ V esercito), per la 
 marina, etc. ed io posso accertarvi sicuramente che 
 senza il suo soccorso quell' interessantissima parte della 
 Grecia occidentale era perduta, non dai Turchi^ ma dai 
 Greci stessi*. 
 
 E cio che aveva in animo di fare, se non era involato 
 si immaturamente alia Grecia, al mondo, ai suoi 
 
 amici 
 
 E la sua spedizione in Grecia, che, dopo tanti altri 
 sacrifizj, gli e costata la vita, non era la piu generosa, e 
 benefica, e un' azione di Cristiano, che si possa intra- 
 prendere ? Era egli uomo da mendicare fortuna, potere, 
 
 e gloria ? 
 
 E qual influenza la sua venuta abbia avuto per la 
 salute della Grecia, malgrado la sua immatura perdita io 
 potro mostrarvelo qualche volte ! 
 
 * Missolunghi had not fallen at the writing of the above. 
 
APPENDIX. 407 
 
 Uno di suoi prlmi oggetti era d' indurre 1' una e I'altra 
 parte a sentimenti piu umani. Vedete quando gli si e 
 offerta occasione ha riscattato donne e fanciulli e spediti 
 in liberta alia patria loro. A.lcani Turchi salvo, non 
 senza gran disturbo e pericolo personale^ dalle mani 
 sanguinarie di corsari Greci. 
 
 Quando un Brik Turco ruppe alia costa di Misso- 
 lunghi, e che si tentava di fare 1' equipaggio prigioniero, 
 egli promise un tallero per ogni uomo che fosse salvato, — 
 e in proporzione per gli ufficiali. Ma poterono salvarsi 
 in tempo suUe lancie degli altri bastimenti Ottomani. 
 
 Si puo dubitare che non fosse un rigido Cristiano in 
 quanto alle opinioni di fede, e alle pratiche richieste 
 per esserne seguenza. Converria chiedere a quelli che 
 si poco umilmente si vantano di loro severe osservanze 
 delle leggi Cristiane, come coll' opere, — anche in propor- 
 zione dei loro mezzi, — seppero mai accostarsi a meritare 
 quel nome in fatti, come Lord Byron, che accusano di 
 empio ? 
 
 Intorno a quella piccola Turca, voi conoscete bene le 
 ragioni che 1' avevano consigliato, e le sue disposizioni ; 
 oltre a cio si era trovato fra i suoi scritti una dettagliata 
 nota delle sue intenzioni a questo riguardo. Percio io 
 stimai mio debito di condurla in terra neutra, e libera, 
 per meglio conoscere la sua volonta. Era disposta di 
 venire presso di voi a Cefalonia, come vi feci sapere, 
 finche almeno si potesse ottenere una risposta dagli 
 esecutori di mylord : ma giunsero qui tante istanze di 
 Jussuf Pacha, e dal suo padre stesso, che ve e un segre- 
 
408 APPENDIX. 
 
 tario, che infine fermamente si [^ decisci] di tornare, 
 insieme con sua madre, al suo genitore. lo ho tentato di 
 dissuaderla con ogni argomento, ma in vano. Ella 
 rispose sempre — " Ho perduto il mio jjadre adoftivo 
 Lord Byron : ora non voglio fuggire dal mio vero 
 padre.'^ Venne qui un Brik Turco apposta, col suo 
 padre a bordo — e v' era richiesta formale di Jussuf Pacha 
 al governatore Sig. Colonel Stoven, cosi consentendo 
 essa pienamente fossimo obligate di darle, e son partite 
 saran gia sei di. 
 
 Eccovi un' estratto di una lattera di Mylord a sua 
 sorella trovato fra le sue carte : — " I have been obtaining 
 the release of about t^^enty-nine captives. ..." 
 nella lettera tradotta. 
 
 Cosi egli dispose, e tali erano le loro intenzione finche 
 cangiarono per le ragioni che vi scrissi. 
 
 In quanto al servirvi del mio nome, io lo confido alia 
 vostra discrezione. Ho parlato col Rev"^*^' Signor 
 Wilson^ a cui ho comunicato li stessi sentimenti che ora 
 vi scrivo.^ 
 
 Vogliate credermi 
 
 Vostro divot"^°- Servo, 
 
 (Sottoscritto) PiETRo Gamba. 
 
 AW Eccell^o- 
 
 Il Dottore Kennedy, 
 Argostoli, Cefalonia. 
 
APPENDIX. 409 
 
 Missolunghiy 21 Feb., (4 Mar.) 1824, 
 
 Monsieur tres estime, 
 
 J'ai re9a votre lettre par laquelle je suis confirme 
 dans les jugements que me fait sur vous M. le Col. de 
 Stanhope. 
 
 La cassette avec les traites religieux et moraux se 
 trouvent encore en main du Lord Byron, qui me la con- 
 signera aujourd'hui. 
 
 On sentit ici peut-etre plus que dans aucune autre 
 partie de la Grece la necessited'instruire les hommes, de 
 leur faire connoitre la religion et la morale, comme les 
 seules bases sur lesquelles on peut fonder une liberte posi- 
 tive. La confiance des habitants de la Korelj m'a chargd 
 
 d^organiser des inss apres que je leur avois parle 
 
 des suites importantes que pourront avoir la lecture de la 
 Bible et les traites moraux, de se former une societe pour 
 la Bible et pour I'etablissement d'une ecole. Plusieurs 
 braves patriotes et chretiens se sont reunis avec moi en 
 comite, desirant que je tache de repandre, premierement 
 la Bible et secondement d'y former une ecole. 
 
 Les Bibles et les traites que j'ai reyus ont ete distribues 
 a des pretres instruits et a des etablissements qu'on 
 appelle ecoles ; des resultats tres glorieux sont sortis, 
 comme un pretre (de la Kravarj) m'ecrit ainsi. 
 
 ^' Je reyus vos Bibles, Dimanchederniere^ devantl'eglise. 
 
410 
 
 APPENDIX. 
 
 SOUS une platane^ j'ai commence a en lire. J'etois en- 
 toure d'hommes, de femmes et d'enfants : ' Quel livre 
 lisez-vous ?' demandoient ces personnes ; je leur en ex 
 pliquois, et prenois pour la premiere lecture publique le 
 sermon du Christ de la montagne. Ces gens etoient 
 etonnes d'entendre des paroles qu'ils n'ont jamais enten- 
 dues, et j'etois oblige de leur promettre de lire avec 
 eux chaque Dimanche I'evangile.'' 
 
 Pour I'ecole j'ai fixe la methode de Lancastre comme 
 celle qui en portera eviderament plus vite des fruits 
 qu'aucune autre. J'espere de recevoir en peu de temps 
 deux maitres qui seront capables d'instruire les enfants. 
 Les fonds pour cet etablissement est a peu pres par sou- 
 scriptions, et des autres moyens assures, pour la maison, 
 pour un jardin et le payement des maitres, &c. Ce foible 
 recit vous a fait voir que mon intention est de donner des 
 bases religieuses et morales commie Redacteur du Chro- 
 nique Grec, et un des Editeurs du Telegraphe Grec qui 
 sortira en peu de jours. Je suis parfaitement d'accord que 
 seulement la religion et la morale peuvent fonder et former 
 la liberte que veulent les Grecs: sans ces lumieres les 
 Grecs ne seroient jamais dignes de posseder un bien si 
 Eminent, qui, sans religion et sans morale, serait comme 
 un glaive dans la main d'un enfant. 
 
 Des livres pour I'education et pour la morale, meme 
 dans des langues differentes, seroient tres souhaitables ; je 
 vous soUicite de me procurer de ces materiaux autant que 
 possible. 
 
APPENDIX. 411 
 
 J'aurais I'honneur de vous ^crire davantage dans ma 
 premiere lettre — excusez-moi pour aujourd'hui. Acceptez 
 mes considerations les plus distinguees. 
 
 Dr. J. J. Meyer, 
 Redacteur du Chronique Grec. 
 
 A Monsieur^ 
 Monsieur Kennedy, M.D. 
 a Cefalonie. 
 
412 APPENDIX. 
 
 The cause of education in Greece has been already so 
 well advocated, and it is so earnestly pressed upon the 
 attention of the English public, that any attempt which I 
 might make to second this desirable object might, 
 perhaps, be deemed impertinent. As we had, however^ 
 much and intimate connexion with this interesting people, 
 I may be pardoned for introducing the following letter, 
 particularly as it has already appeared, and is really de- 
 scriptive of the state of the Ionian Islands, and of 
 the general feeling there. 
 
 ^'When we were about to leave Cephalonia, many of 
 the mothers of the children who attended the school 
 visited me, and one with much emotion said, ' We have 
 deep and great cause to bless you, Kyria ; but you are 
 going, and the school, with the immense benefits to be de- 
 rived from it, will cease, and we shall be left to the dark- 
 ness of ignorance.' I encouraged her by pointing out 
 the flourishing state of the school ; she replied, ' Alas ! 
 lady, we acknowledge and appreciate the blessing, but 
 we require to be led, guided^ and reproved, like children ; 
 and the instant you are gone, you will find the Greek 
 gentlemen relax in their attention ; and the ladies will 
 cease to exert themselves, when the stimulus you have 
 given them is taken away.' Many of the poor women 
 wished to make me presents, as expressive of their gra- 
 
APPENDIX. 413 
 
 titude, but I declined receiving any ; and when they ap- 
 peared hurt by my refusal, I explained my motives, by 
 informing them that the mothers of those who could not 
 afford it, would strive to make me presents also, and that 
 the children themselves would think a present a necessary 
 preliminary to my favour. It was with difficulty I could 
 make them consent to the propriety of my resolution. 
 Many gentlemen of high respectability entreated me to 
 exert myself to procure an English mistress, and they 
 would then gladly double their subscriptions; 1 considered 
 the proposition as chimerical in the highest degree, nor 
 could I then have anticipated, that an Englishwoman 
 would renounce her country, separate herself from her 
 kindred and friends, for the purpose of devoting herself 
 to the service of strangers and foreigners, I hope, fer- 
 vently hope, that the Cephaloniotes will honourably 
 redeem the pledge they gave us. 
 
 "The Greeks manifest an equal degree of anxiety for 
 the education of their ecclesiastics, who, till this period, 
 have been the most ignorant, mean, and superstitious 
 class of men, not ranking above the peasants whom they 
 taught. The following is an extract of a letter we 
 
 received from a friend in Cephalonia, Professor B . 
 
 ' Since my first arrival at this island, I informed all my 
 friends and acquaintance- of the willingness and pleasure 
 with which I would receive any of the poor ecclesiastics, 
 who wished to learn the ancient Greek. To this moment, 
 no one had evinced the least desire to avail himself of 
 the offered opportunity. The progress which many of 
 
414 APPENDIX. 
 
 my scholars have made has at length stimulated their 
 lethargy, and caused many to attend to instruction as a 
 real good^ to the possession of which they ought to give 
 a portion of their vainly spent lives ; but since the 
 government has begun to take notice of the diligence of 
 some of the ecclesiastics, necessity, aspiring ambition, 
 the hope of acquiring happiness, all are become the 
 centre of good. I have already in the number of learners, 
 one Deacon and three Anagnostes (readers) — I sincerely 
 hope that others will come. Every good is commenced 
 by human instruments ; the grace of God, however, is the 
 first great cause of all, exciting and working energetically 
 in times, and by means unknown, and frequently un- 
 expected to our grovelling and weak minds.' " The Pro- 
 fessor is now removed to Corfu. 
 
 *'In Ithaca I had a much more intimate intercourse with 
 the ladies than in Cephalonia, and they were anxious not 
 only for the education of their own children, but for the 
 female children of the whole of Greece. We have had fre- 
 quent, and interesting conversations on this subject. One 
 evening, a few weeks before we left the island, we had 
 assembled a number of our friends at our house ; Dr. 
 Ciciliani entered rather late, and addressing the ladies, 
 said, ^ I have pleasing news for you, and a cause for 
 congratulation to the gentlemen.' They all eagerly in- 
 quired what it was, for the Greek fleet had been expected 
 with deep and intense mterest, and the Greeks were daily 
 expecting to hear of the arrival of Lord Cochrane. 'I 
 have read,' he replied, ^ in a gazette from Hydra, that 
 
APPENDIX. 415 
 
 the kidies in Scotland, lamenting tlie want of education 
 among our women, have formed a society for the purpose 
 of instituting schools for the Greeks.' The ladies arose, 
 and crowded around me, and with glistening eyes, and in 
 an earnest manner said, *Kyria — you are going to Eng- 
 land ! do not,— oh ! do not forget us, but excite the 
 English to pity us. Give our deepest, our most heartfelt 
 thanks to the Scotch ladies ; tell all the English to sympa- 
 thize with us — to aid us — but not to despise us.' The 
 gentlemen had pressed forward and stood with looks of 
 indescribable expression. I could have wept with emo- 
 tion. Dr. K. and I told them, that we had neither in- 
 fluence, nor interest, which of itself could benefit them, 
 but we gave a promise, that we would do what we could, 
 and that I would repeat their sentiments, and mention 
 their gratitude to the ladies of Scotland. 
 
 " In June last, I received the following letter from a 
 lady, a refugee from Patras, who is mistress to the school 
 in Ithaca : — 
 
 " ' Our school, dear lady, flourishes, and its fruits are 
 grateful, nor has my diligence been in vain, for it has in- 
 terested the feelings and the souls of the gentlemen of 
 Ithaca. The greater part of the girls who first entered 
 the school have left, but others have entered, and the 
 blossoming of fruit in them, praised be God, appears 
 even more encouraging, and more abundant ; therefore, 
 I pursue with ardour the good advice which you have 
 given me. I offer you my most humble salutations. I 
 
410 APPENDIX. 
 
 pray the Lord God that He may bestow upon yoa and 
 your husband every blessing. — Ithaca.'' 
 
 ^' Our school was conducted on the Lancasterian sys- 
 tem ; and when the girls were at work, the first monitor read 
 a sentence from Bambas's grammar, and called on one of 
 the young people to explain what she had read ; this was 
 rather an amusement than a task, aud one would strive 
 to emulate another, or smile at the mistakes made. Dr. 
 Morato took a deep interest in the school, and often pro- 
 posed questions which excited the ingenuity and im- 
 proved the intellectual powers of the girls. 
 
 " Next to Corfu, Zante is the island of greatest import- 
 ance ; but though the commerce is active, and the inha- 
 bitants are rich, the women are here more secluded than 
 in any of the other islands. The town is crowded to 
 excess, yet it does not afford the least means of instruc- 
 tion to females, and a doubt has been expressed to me, 
 whether the girls would be allowed to attend the school, 
 if one was established. But as the Zantiotes are very 
 jealous of their own importance and dignity, they will 
 blush when they find schools established in the other 
 islands, while the women of Zante are permitted to 
 remain in the most profound ignorance. The establish- 
 ment of the college of Corfu will, undoubtedly, produce 
 a change in the desires and sentiments even of the 
 Zantiotes *. 
 
 * From a letter which I received in January, I find that a 
 school is commenced in Zante, which has every prospect of 
 success. — 1830. 
 
APPENDIX. 417 
 
 Santa Maura is in the same predicament. Since I left 
 this island, the town, Amaxithi, hns been destroyed by an 
 earthquake, and it may perhaps be some time ere the in- 
 habitants recover themselves, though the government has 
 been benevolently kind to them. Dr. Polito is a native 
 of this place^ and would, I should imagine, gladly co- 
 operate with any one in such a useful institution ; he is 
 superintendent of the Lancasterian schools established 
 throughout the Ionian islands. With the exception of 
 one or two ladies who are in the habit of appearing in the 
 gay circles of Corfu, and by association have acquired a 
 reJBned polish, ^Yhich is not often found among unedu- 
 cated women, the ladies of Santa Maura are very defi- 
 cient in mental accomplishments, even in the very 
 simplest kind of knowledge. I must however say, that 
 the Greek women almost universally possess a softness 
 and gentleness of manners which is particularly pleasing 
 and attractive. The consciousness of their own defi- 
 ciencies produces a timidity and hesitation, which is cal- 
 culated not only to prepossess the stranger, but to excite 
 admiration ; this however soon yields to a less pleasing 
 emotion after acquaintance. In the lower classes this 
 ignorance is the cause of a rude, good-natured, but 
 troublesome familiarity of manners, and would disgust 
 those who are not prepared to view them through a 
 proper medium. 
 
 " Paxo is a small, and considered an insignificant island, 
 but my recollections of it are peculiarly grateful. The 
 
 2 E 
 
418 APPENDIX. 
 
 inhabitants possess the most primitive simplicity, a great 
 suavity and benevolence of manner. Tiiere is no school 
 for females here. The people of Paxo are very indus- 
 trious, and always clean and particularly neat in their 
 dress. Several refugees from Parga, and from Suli, 
 reside here. The bishop of Parga, a very excellent old 
 man, lives in this island. He was much pleased with the 
 proposition of a female school, and promised to give all 
 his influence towards its establishment; but he^ as well as 
 the Regent, was so engaged in the election which was 
 about to take place for the members of the Senate, that 
 we agreed to postpone it^ and before the election had 
 taken place, we left the island." 
 
 Professor Bambas, in a letter which I received No- 
 vember, 1829, expresses a great desire that schools should 
 be instituted at Athens, or in the ^Egean ; and he would 
 wish to impress upon the minds of the benevolent the 
 necessity of good books, which might form a public 
 library. The Honourable Leicester Stanhope, Dr. 
 Meyer, all who have written on this subject, are unani- 
 mous in tlie expression of the same feeling. 
 
 Professor B. says, " There appear to be two general 
 centres for instruction, — one in Septinsular, the other in 
 Greece Proper, and in order that no abuse of trust may 
 occur, the Greek Society (in England) should select one 
 of their members as a deputy. Let him be a prudent 
 and a good man, who may consider of the means neces- 
 sary to be employed, and who may be a witness of the 
 
APPENDIX. 419 
 
 progress made such a system of aid, if 1 am 
 
 not greatly deceived, would tend to the eternal glory of 
 Christianity." 
 
 I have felt considerable hesitation in thus bringing 
 forward to public notice the hopes and the desires of the 
 Greeks: yet, were I silent, I should be unjust. 
 
 Lord Byron expressed himself very warmly on this sub- 
 ject ; and all the intelligent who have visited Greece agree 
 with him in thinking that (though alloyed in a most me- 
 lancholy manner) there are excellent materials to work 
 upon. In confirmation of this, I need only refer to the 
 interesting letters written by Count Gamba, the Honour- 
 able Leicester Stanhope, Dr. Bruno, and by Dr. Meyer. 
 The same imagination, the same vivacity, invention, 
 and ingenuity, mark the modern Greeks, as charac- 
 terized the ancient inhabitants of the country ; and 
 that they are sensibly alive to kindness, we are evidences. 
 They have too often had, and have, occasion to mistrust 
 the sincerity of their associates ; and a sentiment of 
 apprehension and of diplomatic policy is the result. The 
 peace and quiet that mutual good faith would inspire 
 is little known ; hence the petty rivalries, the envyings, 
 the jealousies, and fears, that more or less animate the 
 whole people, — whether in Continental, or in Septinsular 
 Greece. Education, placed on a religious basis, would 
 remove these, and numberless other evils — which many 
 of the enlightened perceive and deplore. The Greeks 
 are not wedded to their superstitions, though some 
 may be shackled and woefully misled by them : it is to 
 
 2 E 2 
 
420 APPENDIX. 
 
 be lamented, perhaps, that those among them who are 
 educated, ridicule the absurdity of the ceremonies and 
 dogmas of the church ; since they too often plunge into 
 a contrary extreme, and rashly conclude the whole to be 
 a farce, A priest once (not an illuminati) complained, 
 " Indeed, Kyria, the people are atheoi, for, while they 
 offer petitions to the Parthenon (Virgin), and blindly 
 adore the saints, they omit, or slightly refer to the true 
 Mediator; nor have they a just idea of God, or of his 
 attributes. Yet, if I were to interfere, I should lose my 
 church, and be pronounced an infidel. Education and 
 good books, only, can remove the chain and fetters that 
 superstition has riveted upon us, — a superstition as de- 
 grading to our moral as to our mental powers." 
 
 It will be pleasing to contemplate the gentle and kind 
 feelings that dictated the annexed letter ; a letter far 
 more honourable to the presentees than to the receiver, 
 as it indicates a degree of sensibility, which, in England, 
 has not been attributed to the Greeks. The supposed 
 benefit was slight, very slight and limited, and arose from 
 circumstances. What would not be their gratitude, if 
 the English were really to confer the blessings of educa- 
 tion, of good books, and of a benevolent example ! 
 
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APPENDIX. 421 
 
 Translation. 
 
 ** Although beneficence has its own reward, nor re- 
 quires the gratitude of the person who is its object; 
 yet, it would be both unjust and improper to be silent 
 when the benefit conferred is productive of great advan- 
 tages. We, the undersigned, have been thus benefited ; 
 nor can we in any better manner express the sentiment 
 of our sou], not only because that, during your short resi- 
 dence here, you have instituted a school for our daugh- 
 ters (never before established) ; but, by its establishment 
 on the most methodical principles, we have been enabled 
 to observe, with great pleasure, the rapid progress of our 
 children. We beseech you, then, to accept this present 
 letter, Avhich we would desire to convey the most ardent 
 and perpetual signs of our acknowledgments for such an 
 inestimable gift ; and the evidence of that respect which 
 each of us, and of our daughters, will ever entertain for 
 you, and for those virtues which you have happily (for 
 us) exhibited in this island," 
 
 Ithaca, 4 December, 1825. 
 0. S. November 22c/. 
 
 This letter was signed by twelve of the principal gen- 
 tlemen of Ithaca ; and, though we received it before our 
 final departure, it was intended to be presented to us on 
 board, as we sailed out of the harbour. Our separation 
 
422 APPENDIX. 
 
 was affecting; the young people anxiously desired to 
 follow us in boats, that they had procured ; or I should 
 rather say, which a warm-hearted friend provided for 
 them ; but our earnest entreaties induced them to give up 
 the plan. The above letter was written in Greek and in 
 Italian. The latter is the polite language, but Dr. K. 
 always insisted on the cultivation of the native tongue ; 
 nor had he a difficult task in persuading his friends, that 
 this was far more rich and majestic, though it might 
 occasionally be less mellifluous, than the Italian. 
 
 Dr. K. anticipated with pleasure his proposed return 
 to Greece ; his recollections of the country were asso- 
 ciated with agreeable emotions, and he had hoped to 
 have been the means of effecting more good than it was 
 permitted to him to perform. 
 
 The following extracts from his letters to one or two 
 friends will perhaps be read with interest. 
 
APPENDIX. 423 
 
 Cephalonia, Nov. 1823. 
 
 **I CONTINUED with the officers who met with me, for 
 five or six weeks, generally twice a week. At length I 
 was placed in charge of the hospital — one or two got 
 tired, I suppose, and did not attend — though they say 
 they are still ready. 
 
 " After the first meeting, at which his lordship was pre- 
 sent, he went into the country. For a long time I did 
 not go out to visit him, as I could not perceive that I 
 was called on to intrude my instructions on him ; be- 
 cause, if he were in earnest, he could easily have in- 
 formed me. Besides, my heavy duty at the hospital 
 also prevented me for some time. I have now been out 
 to Metaxata several times, and I regret that I did not go 
 sooner 
 
 *• 1 have now mentioned generally what I am doing 
 with Lord B. ; a particular account would not be con- 
 patible with the limits of a letter. There have been so 
 many ridiculous stories spread about in the various 
 islands, that I have no doubt but that some of them will 
 reach the London papers. As his lordship is frank and 
 confidential, I do not mention to any here the particulars 
 of our interviews, for reasons arising both from the object 
 I have in view, as well as from the circumstances in which 
 his lordship is placed. It becomes us, therefore, to allow 
 nothing to go forth to the world, which would appear io 
 have had its origin with me, though distorted by the 
 
424 APPENDIX. 
 
 various channels through >Yhich it had passed— as it 
 would indicate a degree of vanity which would frustrate 
 the desirable object^ and destroy that high opinion which 
 he has formed of the purity of my principles, and the 
 
 real and sincere disinterestedness of my views 
 
 I have, therefore, in all my correspondence, mentioned 
 in one sentence, that I have had some interesting conver- 
 sations with him. As, however, I trust entirely and un- 
 reservedly in you, as one friend ought to do with another 
 — though indeed I would not trust all my friends as I do 
 you — I shall, in my next, give a full and particular view 
 of his lordship's mind, and the nature and the results of 
 
 our conversations 
 
 '• After all, in reality, it may strike you that this is 
 being too cautious. I grant that the result may show 
 that it is so, but at present I think not. In fact, there is 
 nothing different in him from other unconverted men 
 whom we daily see, except that he is a lord, and a great 
 and wicked poet. I shall, I trust, do my duty towards 
 him, leaving it, as we ought, in faith and humility. You 
 know that I am not a timid man, nor afraid to speak my 
 sentiments. I have done it freely to Lord B. ; and while 
 I have not forgotten the respect due to him, neither have 
 I forgotten that he is a sinner, — and a great one, — and 
 that he stands in immediate need of a Saviour. The 
 
 books he reads are your old friend's I am not 
 
 deterred from doing what good I can, though some here 
 think his lordship is not sincere, and that he only wants 
 to hear the cant phrases of the saints, and learn their 
 
APPENDIX. 425 
 
 opinions, in order that he may hereafter introduce them. 
 It may possibly be so, but I do not believe it ; and even 
 though it were, I will visit and write to his lordship, and 
 only regret that I did not do so before. No ridicule will 
 ever frighten me ; and were this his intention, he is not the 
 first man who commenced in ridicule, and terminated in 
 earnest. Mention, therefore, what I have written^ only 
 to 
 
 W. de la C, Esq. 
 
 [to the same.] 
 
 March, 1824. 
 
 ^' I HAD promised to say much about Lord Byron, 
 which, however, I must avoid for the present. You will 
 the less regret this, if you are still in Malta when S., 
 the bearer of this, arrives, as he was present at one or 
 two interviews which I had with Lord B. . . Of Byron I 
 auo-ur favourably. I have received two letters from him 
 since his departure, and two or three from Gamba, 
 written at his lordship's request. Lord B.'s is a curious 
 character ; I do not think it is generally clearly under- 
 stood. I will not affirm that I have succeeded in unra- 
 velling it, but I certainly view it in a different light from 
 that through which many persons contemplate it. I 
 think much more highly of him in some respects, and less 
 
426 APPENDIX. 
 
 of him in others, than most people seem to do ; but, in 
 judging of a man who speaks, writes, and acts as he 
 does — for effect, it must be allowed that there is plenty of 
 room for the phantasies of the imagination, when we 
 attempt to scrutinize his motives. It would be well for 
 him if he were surrounded by people of good principle 
 and conduct, — for though he may naturally despise them 
 all, yet the greatest mind is more or less affected by the 
 society it keeps, even when it is the regulator and master- 
 spirit of the whole. Good society produces a thousand 
 good impressions at those moments when the mind is 
 tranquil, and when the passions and the prejudices are 
 not in immediate sway; and as this is the case with re- 
 spect to all sorts of knowledge, so it is more directly the 
 case with respect to religious knowledge. It is a blessing 
 of heaven, therefore, for any one to be placed in a 
 Christian, well principled, and moral society: — it is the 
 reverse to be placed in contrary circumstances." 
 
 [to the same.] 
 
 Ithaca, Sept. 1824. 
 
 *^ I HAVE never fully informed you of my conversations 
 with Lord B. It is now too late ; but you will be ac- 
 quainted with them all— not in writing, but in print. 
 The moment he died, I formed the design of publishing 
 
APPENDIX. 427 
 
 an account of the religious conversations I had with him and 
 with others. I immediately communicated my resolution 
 openly, — collected all the anecdotes I could which might 
 in any way illustrate his character. To my surprise, I 
 found my design warmly opposed by several of those 
 gentlemen who were present at our first conversation. 
 I assured them that I would not make use of their 
 names, unless they wished it. I have now, however, 
 found out the secret cause of this opposition, which, so 
 far from discouraging, has the more fixed my determina- 
 tion to execute my purpose. In the mean time, these 
 said gentlemen — I mean some of them — have been 
 exceedingly busy in ridiculing, and, I am inclined to 
 think, wilfully misrepresenting my object and views. At 
 all events, a great many falsehoods, and many absurd 
 stories, are spread about the islands on this subject. 
 Some of them have reached the London press — as you 
 will see me called a Missionary in the Examiner. 
 
 ♦' The simple state of the case is this. Before Byron 
 came to Cephalonia, four officers had agreed to enter on 
 the investigation of the doctrines of Christianity ; Byron 
 heard of it, and wished to be present. I had seven or 
 eight meetings, at which he was not present ; and I had 
 seven or eight meetings with Byron alone. With one of 
 the gentlemen I had conversations almost every day, for 
 four months. 
 
 *• My object is, to give a plain and faithful account of 
 what took place at these meetings and conversations — 
 Byron appears simply as one character. As every point 
 
428 APPENDIX. 
 
 of religion was touched upon, and many objections 
 stated and discussed, I intend to give as clear, simple, 
 and forcible view of the leading doctrines of Christianity 
 as I can, with a refutation of the principal objections 
 which I have heard urged against it. 
 
 *' As not one of the gentlemen have yet authorised me 
 to use their names, I do not intend to describe what each 
 said, or to delineate individual character. I shall only 
 present a connected view of Christianity, in language 
 divested of all pedantry, and of all tincture of theology. 
 My object is not to prove Byron a Christian, nor to write 
 about Byron particularly, but to take the opportunity 
 which such meetings as we often held — and at which so 
 singular a character as Byron was present — ofter, to 
 publish a work on Christianity written by a layman, with 
 the hope of its being both interesting and useful. If I 
 am not satisfied that it will be both, it shall never 
 appear. 
 
 " I have no reason to believe that Byron was in the 
 least degree converted ; but I think, had he lived, he 
 would have examined the subject. I was not surprised 
 at the extent of his reading on religious subjects ; I was 
 surprised rather at his ignorance as much as I can be, 
 since I have long been convinced that all unbelievers, 
 however great their talents, are as ignorant as children, 
 with respect to the real nature and doctrines of Chris- 
 tianity. This I know from a very wide experience. Let 
 nothing of this be reported so as to be put into print, for 
 they print all and everything about poor Byron now. 
 
APPENDIX. 429 
 
 When my work is out, they will know my object, and 
 learn something that will settle at once many an absurd 
 tale, and many soi-disant wits will be compelled to keep 
 silence." 
 
 [to the same.] 
 
 Ithaca, January, 1825. 
 
 " I SAW the article to which you allude, in the papers. 
 There have been several others, all of them mutilated 
 and imperfect, with a mixture of truth and falsehood. 
 Yet they will so far be useful^ as they will serve as a sort 
 of advertisement of my book, and save me so much of 
 expense ; it will also serve as a justification of its being 
 published, in order to correct the misrepresentations that 
 have been made, 
 
 " Mr. Hobhouse, one of Lord B.'s executors, has 
 written me a polite letter on the subject, to which I gave, 
 I hope, a satisfactory answer, explaining my object and 
 views, and the nature of the work. An Appendix will 
 contain the correspondence with Lord B. and others. 
 The topics embraced are many, and those of the most 
 important and difficult kind. I have directed all my 
 attention to these subjects ; and though some interest 
 may be lost by delay, yet nothing shall induce me to 
 compromise myself by hastening on a crude and imper- 
 fect work on such an occasion, and on such a subject. If 
 
430 APPENDIX. 
 
 I succeed in the design I have chalked out, the work 
 will be useful — if I am not satisfied that it is likely to 
 prove so, I shall never publish it." 
 
 [to the same.] 
 
 '* Ithaca, 14th April, 1825. 
 
 " We received your letter three weeks ago, but the 
 melancholy intelligence of the death of Mrs. K.'s twin 
 brother which reached us, has prevented me from writing 
 — even now Mrs. K. will not be able to write. Our 
 afflictions within the last year have been great; they 
 have burst on us as it were suddenly and unexpectedly — 
 a few months before, her only sister died. We trust and 
 pray that these trials may be sanctified, and tend to draw 
 us more and more towards spiritual things, and detach 
 us from all hope and dependence on a vain, perishing, 
 and transitory world .... Two reasons have chiefly 
 swayed me in wishing to avoid England at the present 
 moment; first, lest, from the want of medical officers, I 
 may be shipped off to the East Indies, in the bustle of 
 sendmg reinforcements : and secondly, a desire to finish 
 my work here, and have it ready to be put to the press 
 the moment I arrive in England. You will wonder why 
 I have been so long about it ; but if you consider that, 
 besides an account of Conversations with Byron and 
 others, which it will not be difficult to give, I intend to 
 
AippENDiX. 431 
 
 present a view of the external, but chiefly of the internal, 
 evidences of Christianity, such as they appear to a well- 
 educated layman, you will see the propriety, nay, the 
 necessity, of much study and reflection. 1 shall give my 
 opinion on every subject of Christian doctrine that is of 
 importance, and the evidence on which it rests ; and as I 
 shall have to speak of, and point out the pernicious 
 efiects of the diff'erence of opinion among professed 
 Christians, it is necessary that I should go on sure and 
 certain grounds, and this more particularly, as Christians 
 will read the book in order to see what good has been 
 done, or what it will effect, and Dei.sts will read it from 
 curiosity. I must endeavour, therefore, to present such 
 a work as will be pleasing to the first, and useful, if pos- 
 sible, to the second class. I have now finished a very 
 extensive course of reading ; I have to put it into order, 
 and digest the great mass of materials which I have 
 collected, and to polish it up in the best style and manner 
 of which I am capable. I have not yet determined what 
 title it shall bear ; this, however, is of very inferior mo- 
 ment. The object is to prepare a useful work, and if 
 this be accomplished, an appropriate title can soon be 
 devised. 
 
 «• What a field for curious contemplation does the 
 world present of a few wise men, and multitudes of 
 fools, — of passing vanities, and idle shews,— and of the 
 folly that still attaches to the best of us, in expecting so 
 much from it after so much experience of its vanity ! 
 
 *' This little island is really a charming and beautiful 
 
432 APPENDIX. 
 
 solitude, especially that part in which we reside ; but, after 
 a few months, at furthest, we shall in all probability relin- 
 quish it for the land of our fathers, where many whom 
 we left flourishing and happy have gone down to the 
 dust, while their souls are enjoying felicity above .... 
 It is useless, however, to look back upon the past, or to 
 dwell upon the present. The future is all. Our present 
 light afflictions are but as nothing compared with the 
 weight of future glory if we confide in God. Nay, pain- 
 ful as our trials may be, we are compelled to admit that 
 they are necessary. Would an uninterrupted flow of 
 health and happiness tend to our good ? — on the contrary 
 we feel that it is owing to the infinite wisdom of God 
 that the hopes and expectations of Christians are dis- 
 appointed here; that they are tried, afflicted, purified, 
 and chastised from the tenderest love and mercy. We 
 profess to be dead to the things of this life, and alive in 
 Christ. If we really are so, the changes of life cannot 
 much affect us, except so far as that we should profit 
 by them — renounce all worldly passions, and endeavour 
 to become more vigorous in our spiritual life. Without 
 these trials, the things of this world would please us too 
 much, we should wish to continue always in it ; and our 
 behef of heavenly realities would be faint and weak, and 
 our heart w^ould belie our profession of faith — which, 
 indeed, it very often virtually does. 
 
APPENDIX. 433 
 
 " Mullingar, Aug. \Oth, 182G. 
 " I HAVE spent a good deal of time on my book since 
 I came here, and am just beginning to make a fair copy 
 of it. I have read since I came here, — first, Parry's 
 Account of the last month of Lord Byron's Ufe : second, 
 Gamba's ditto : third, Blaquiere's ditto : fourth, Anec- 
 dotes of Lord B. : fifth, Dallas's Recollections of Lord 
 B. : sixth, Madame Beloe on Lord Byron, in two 
 volumes, French. In all these, except Dallas's, my con- 
 versations are mentioned, and placed in a false and ridi- 
 culous point of view. I have also read some of Byron's 
 works, which I had not seen before, in order to enable 
 me to form a more correct estimate of his character. The 
 more I read and consider, the more I am convinced that 
 every word I say should be weighed, and just and true. 
 The subject will, from idleness or curiosity, cause many 
 to look into the book ; and it is a heavy duty on me 
 to take care, if my book does not produce any positive 
 good, that at least it will produce no evil or scandal. B. 
 is represented as a man of mighty intellect and great 
 knowledge of the Scriptures— that he astonished and per- 
 plexed me — and put to flight, by one attack, all my argu- 
 ments, and consequently, my attempt was an absurd and 
 silly one. I must prove, in fact, that I am no fool, 
 which is rather a difficult thing to do, when one writes a 
 book. 1 shall keep this object in view, and endeavour 
 to accomplish it, at the risk of being deemed lazy and 
 dilatory." 
 
 G. F. D., Esq. 
 
 2 F 
 
434 APPENDIX. 
 
 Belfast, Oct. 30^^, 1826. 
 
 <* Since I came to England I have travelled about nine 
 hundred miles by land, and I have been so unsettled, and 
 so much engaged in public duties, that I have had but 
 Httle time to attend to my work : but the bustle appearing 
 to be nearly over, with some prospect of our remaining 
 here during the winter, I mean to set about preparing it 
 for publication. I have changed the plan of it a good 
 deal. I feel some apprehension of the remarks and 
 censures to which I shall expose myself, as these will 
 certainly be made by all anti-religious editors : but 
 though this prospect renders me, perhaps, a little more 
 tardy, it will not have the effect of altering, in the least 
 degree, my firm determination to publish. What good, 
 or what success will follow, time will shew. I sincerely 
 trust it may do good ; if this did not appear probable, I 
 would suppress it." 
 
 W. DE LA C. 
 
 *' December 23rd, IS26. 
 
 " I HAVE this moment received orders to proceed to 
 Newry without delay, and embark immediately with a 
 detachment of the 91st, for Jamaica. This has come 
 suddenly and unexpectedly ; but I trust we can yield, and 
 with sincerity say, ' Blessed be the name of the Lord:' 
 however opposed his dispensations may be to our desires, 
 
APPENDIX. 435 
 
 —his will be done. Poor Mrs. K.'s state of health renders 
 it most hazardous to undertake a long winter's voyage. 
 You can judge what we feel on the present occasion . . 
 
 ^' I was busy with my book, and read a part of it. 
 This order will again interrupt it; when it will be 
 finished I know not, but I shall direct my whole atten- 
 tion to it, lest any event happen to myself in the climate 
 whither Providence sends me. 
 
 " I shall think of you when we are far distant. Make 
 mention of me in your prayers — we require each other'*s 
 remembrance at the Throne of Grace, for the trials of life 
 are numerous and various ; all is well, however, to those 
 who love the Lord Jesus. May God bless my dear 
 friend, and make your future life useful and honourable. 
 
 Yours affectionately." 
 G. F. D., Esq. 
 
 " Jamaica^ Stony Hilly March, 1827. 
 
 '• 1 VIEW this beautiful country with a sort of distrust 
 and dislike, as if death lurked under every blooming tree, 
 and amidst the blossoming flowers — yet I have a feeling of 
 perfect confidence in God. I am an exile here, waiting 
 literally till God, in his providence shall conduct me 
 from this pestilential abode to England. 
 
 ^* Kingston is the largest town in the island — there are 
 troops at Port Royal, and Up-Park camp, two miles from 
 
 2 F 2 
 
436 APPENDIX. 
 
 Kingston. There are also detachments at Fort Augusta, 
 and Fort Henderson : all these are on the sea-shore ; 
 behind these a plain, of ten miles in extent, opens, with 
 trees and sugar-canes ; at the end of this plain the 
 mountains commence, on the top of the first line of which, 
 situated eight hundred feet above the level of the sea, are 
 Stony-Hill Barracks. The air is more pure, and of 
 course the degree of temperature is less than in any of 
 the towns on the plains, of which we command a com- 
 plete view. The whole country is mountainous, and 
 covered with trees of every variety, from the top of the 
 highest mountain which is eight thousand feet above the 
 level of the sea. — There are four thousand species of 
 plants. 
 
 " The white inhabitants never associate with the 
 Creoles ; the latter, whatever be their wealth, cannot enter 
 a ball-room. There are only twenty thousand whites, 
 while there are four or five hundred thousand blacks." 
 
 " ethJuly. 
 
 ** I AM exceedingly engaged. We are now in the rainy 
 season. For the last six weeks we have had rain daily, 
 generally accompanied with thunder, the reverberations 
 of which are exceedingly grand as it rolls and re- 
 echoes among the hills by which we are surrounded. 
 We have a heavy shower for an hour or two, and then 
 the sun breaks out and dries everything in a moment. 
 The rains have kept it very cool, that is to say, the morn- 
 
APPENDIX. 437 
 
 ings and evenings are cool, but when the sun shines it is 
 oppressively hot: these vicissitudes are dangerous. The 
 whole face of the country presents an unvarying verdure, 
 and the most astonishing luxuriance of vegetation : the 
 smell is varied ; now pleasing, now heavy, and too much 
 for freedom of ventilation, and for the purity of the air. 
 
 *' If you w^ere to walk out at night, you would think 
 the whole country was filled with animated creatures ; your 
 ears are stunned with the noise of insects, frogs, toads, 
 serpents, and other reptiles. Few snakes have appeared 
 near us, but I should not desire to walk through the im- 
 penetrable forests that surround us ; though the negroes 
 do so barefooted. I asked one whom I found buried 
 among the trees whether he was not afraid of snakes : 
 ^ No.' — ' Why ?* — ' Because they are afraid of me, and 
 glide away as fast as they can.' — ' But what if you tram- 
 pled upon one unawares?' — 'Then it will bite me,' said 
 the poor fellow with the greatest indifference. . . . 
 
 *' The 84th regiment that came out with us has lost 
 three officers, and a great many men : the disease con- 
 tinues with them. The heaviest sickness and mortality 
 prevail among the merchant sailors, many of these have 
 died. The navy always run out to sea .... Our trials 
 are yet to come, but I have no fear. I trust that the 
 same God who has hitherto so mercifully preserved and 
 blessed me will still spare my life ... As I cast my eye 
 downwards on the beautiful verdant plain between this 
 and Kingston, I could not help contrasting the fine and 
 pleasing aspect of the country with the extent of sick- 
 
438 APPENDIX. 
 
 ness and death that at this reason generally prevails . . . 
 To those who believe that there is no chance, death can 
 neither be accelerated nor postponed by any arrange- 
 ment of ours; hence it is better to confide and trust in 
 God^ to yield ourselves, our lives, and death and sal- 
 vation, wholly to him in Christ. 
 
 *' Up Park Campi August ZUt. 
 (Closed on the 3rd September, 1827.) 
 
 *' I TOLD you in my last, that the sickly season had 
 commenced with the 84th regiment at Fort Augusta. 
 Six officers of this regiment have died, and about one 
 hundred and thirty men. The fever increased so rapidly, 
 that the government here was under the necessity of 
 ordering them up an once to encamp at Stony-Hill, leav- 
 ing all the sick behind them. They were put under 
 canvas ; unfortunately, the third day after they went up 
 a terrible hurricane took place, with a whole day of heavy 
 rain. Their tents were blown down. This mischief 
 hastened the death of many of the men, and the next 
 day thirteen were buried at Stony-Hill, and three at 
 Fort Augusta— being, in one day, sixteen deaths in one 
 regiment. They were thrown into their graves without 
 coffins, as there was no time to make them. All the 
 sick of this regiment are left behind at Fort Augusta, 
 except a few who have survived, and have been sent up 
 
APPENDIX. 439 
 
 hither; there remains no one except the medical officer, 
 who continues to take charge of the officers and regi- 
 mental luggage which were left behind. The measure of 
 moving the troops has, however, been beneficial, and 
 reflects great credit on Mr. Tully, who proposed it. As 
 the regiment have now prepared huts for themselves, 
 they are now beginning to recover from the panic with 
 which they had been seized. Two officers' widows have 
 been left; one with four children. The 22nd have been 
 very kind and attentive to the unfortunate 84th. 
 
 " The fever has begun in this camp among the 33rd, and 
 with the detachment of Artillery, in the 22nd and in a 
 company of the 84th, and of late three or four have died 
 daily. While I now write, I see a corpse carried by four 
 black pioneers, and six soldiers following it to the grave. 
 Within the last month forty have died in this camp. As 
 the fever is daily increasing, the detachment of the 22nd 
 will march on Monday, and the remaining company of 
 the 84th goes to-morrow, in order to give room. — I said 
 one coffin, as they come nearer I see there are two. 
 
 *' The sickness is not in any way severe among the na- 
 tives; and as for the blacks, they are seldom affected 
 with fever. This reminds me of the remark of Sterne, 
 * God tempers the wind to the shorn lamb.' ... At 
 this moment four medical men are absent from the 
 island, who ought to be present ; and besides this, while 
 I now write, five medical officers lie sick. You may 
 conceive the duty which we, who by the blessing of God 
 remain well, have to perform. . . . There are only 
 
440 APPENDIX. 
 
 three medical officers in the camp who are capable of 
 performing their duty. I have a whole hospital to take 
 charge of myself, ^Yith ninety-five patients. Besides 
 these, I have out-patient officers, women, and children. 
 After toiling through the day, I am often called up at 
 night : I have no time to read or write. Some days I 
 have not time to read my usual portion of the Scriptures. 
 I spend part of the day in the field-hospital to study 
 the disease. 
 
 ** The weather is hot, but by no means so hot as it is 
 close and sultry. The thermometer is between 84° and 
 87° in the shade. The air is hazy and foggy, just like a 
 sirocco. The mornings and evenings are beautiful^ and 
 the country looks so still, so pleasing, and fresh, that it 
 excites one's surprise to think of the contrast of quiet and 
 beauty which it exhibits, with the misery, wretchedness, 
 sickness, and death, which prevail among the inhabit- 
 ants. You will rejoice with me, and render thanks unto 
 God for his mercy in preserving me in such perfect 
 health. It is of his mercy that I am spared. ... So 
 confident do I feel, that I have a sort of excitement 
 and astonishment at the scenes which I witness: and, 
 though I endeavour to keep my mind serious, and grave, 
 and sober, and take warning by the judgments of God 
 that are displayed before my eyes, yet at times I cannot 
 extinguish the exulting and confident feeling that I am 
 one to whom God will abundantly shew his mercy and 
 compassion. These considerations make me more active 
 in endeavouring to alleviate the sufferings of the sick. 
 
APPENDIX. 441 
 
 From the numerous deaths and sickness, almost every- 
 thing is in confusion, and we have great difficulties in 
 carrying on our duties. The men are either frightened, 
 or insolent, or desperate and careless. Many of the 
 officers talk in a hravadoing style : swearing and drinking, 
 and go on as hefore. Few take it to heart to consider 
 their ways hefore God, to amend them, and to avert his 
 judgments and vengeance, by flying to Christ as their 
 
 refuge 
 
 '^ . , . The only inconvenience I feel is, that from 
 walking so much in the sun, and from the fatigue of the 
 duty, my head beats at night as though I were in a fever. 
 I am long before I can get to sleep. However, thank 
 God, I always rise with a grateful heart, very fresh, to 
 the labours of the day." 
 
 *' 3rd Sept 
 
 *^T. is no more: may his soul have been saved by 
 
 the blood of Christ !" Speaking of some individuals 
 
 who had suffered bereavements, he adds, — " May their 
 
 afflictions be sanctified ! We cannot sufficiently praise 
 
 the tenderness and goodness of God in our case 
 
 To-day a letter arrived from Sir James M'Grigor, 
 directed to Mr. Tully, to send me home by the first 
 opportunity. W. had only time to congratulate me, and 
 to say, that under the heavy sickness, and scarcity of 
 medical officers, I could not go at present. Of course I 
 
442 APPENDIX. 
 
 shall be sent home with the first transport. This is a 
 time when a physician must exert himself. I will not 
 flinch from duty. ... I could not leave in the midst of 
 such sickness, when m.edical men are so few, and their 
 services so much required. . . I trust you will be more 
 cheerful and full of hope." 
 
 " Kingston^ Jamaica^ Oct. 4th, 1827. 
 
 ^* Dear Sir, 
 
 " It is with deep concern that I have to commu- 
 nicate the death of Dr. Kennedy, which took place on 
 the 18th of last month, after an illness of three days, with 
 yellow fever : he died at Up-Park Camp. . . He received, 
 some days previously to his illness, a notification that he 
 was to return to Europe by the first opportunity. He 
 was, certainly, not one whom I should have thought likely 
 to suffer from the fever; but 1 fear the great fatigue and 
 responsibility of the charge he lately had, in a climate 
 like this, must prove more or less injurious to an 
 European constitution. 
 
 " I most sincerely lament his death ; it is a great loss 
 to the medical department of the army, and to the world. 
 The officers of the 22nd regiment at Stony Hill, to 
 which station he was some time attached, could not ex- 
 press themselves with greater sorrow, had they known 
 him for years : in fact, every one who had the pleasure 
 
APPENDIX. 443 
 
 of his acquaintance, could not but estimate him very 
 hio-hly. It is only a few weeks since he came from 
 Stony Hill on duty, with Mr. TuUy, and slept at my 
 house. We spent that evening at Mr. T.'s, and as we 
 three were the only persons present, it is melancholy to 
 me to think that I am the only one now surviving. . . . 
 
 Yours, &c. 
 
 H. B. B.'» 
 
 [From Dr. K;s Notes, referred to in p. 65.] 
 
 In reply to his lordship's objection, I stated, if there were 
 any women who loved their Saviour in the manner he had 
 asserted^ it was clear that they had no knowledge of reli- 
 gion ; that those ladies who were pious, never forgot that 
 their Saviour is divine, and I was afraid their love was 
 too weak rather than too fervent. The ladies, I added, 
 were, fortunately for themselves, more disposed to attend 
 to religion from education, habit, and character. They 
 had more time for meditation than men ; they were not 
 exposed, as men of the world are, to the contagion of 
 bad example; nor has it become fashionable, nor is it 
 received as a proof of a liberal and enlightened mind, and 
 of a great and towering genius (as it is amongst the men), 
 that the women should profess a disbelief in Christianity. 
 Among the ladies there are instances of genuine piety 
 combined with the finest understanding; I was ready 
 
444 APPENDIX. 
 
 to confess, however^ that many ladies, from various 
 causes and circumstances, carefully preserved the forms 
 of religion, ^vhile they were destitute of its spirit, and 
 that in such a case tear might be the actuating motive. 
 One of the gentlemen, more witty than wise, reported 
 that I had agreed with Lord Byron that all ladies were 
 religious from fear; when Lord B. heard of it, he ex- 
 pressed his displeasure^ and highly censured the gentle- 
 man for misrepresenting the opinion of others on so im- 
 portant a subject. 
 
 [From Dr. K.'s Notes.-— p. 71.] 
 
 At this meeting I wished to suit the taste of my hearers, 
 by reading all the passages in the profane writers who 
 lived immediately after the promulgation of Christianity 
 which bore on the subject. I read the celebrated para- 
 graphs from Tacitus, and ako that part of his history 
 where he gives an account of Judea and its inhabitants, 
 preparatory to his account of the siege ; an account, 
 however, which is lost. I read also the letter of Pliny, 
 with Trajan's answer ; the allusion of Juvenal and Per- 
 sius to the Jews ; the objections of Porphyry and Celsus, 
 and of Julian the Apostate, and the passage of Josephus 
 on the Talmud. I referred to the testimony of Pilate, 
 as quoted by Eusebius and Tertullian, Suetonius and 
 Lucian. AVith all this they were very much pleased and 
 
APPENDIX. 445 
 
 delighted, and most, if not all of them, were so totally 
 ignorant of Christianity, that they were very much sur- 
 prised to find that it had been mentioned, or even alluded 
 to by what are termed the elegant and classical writers of 
 Greece and Rome. This day's meeting passed off very 
 well -J some of them confessed that they had gained much 
 new and interesting information. 
 
 In readino; these extracts I did not fail to make the 
 comments that must occur to every honest mind, freed 
 from the trammels of prejudice. 
 
 [On Miracles, page 89.] 
 
 As Dr. K. did not complete his design, I have omitted 
 several unconnected or unfinished paragraphs : the 
 following is of too much importance, however, to be 
 laid aside. 
 
 Since Hume published his celebrated Essay on 
 Miracles, it has been the fashion with all real, or would- 
 be Deists, to assert that miracles are incapable of being 
 proved by human testimony, and the sentiment was re- 
 peatedly expressed by Lord Byron. If there be any one 
 who really believes that Hume has proved this impos- 
 sibility, after having read his work, I have no hesitation 
 in saying, that he is both very ignorant, and very weak 
 in his judgment. The Essay is a complete piece of 
 sophistry ; his premises imply his conclusion, and these 
 
446 APPENDIX. 
 
 premises are partly true, and partly false ; nor does that 
 which is true set forth the whole truth. According to 
 his plan of putting down only such propositions, and such 
 facts as answer the end he has in view, and introducing 
 such facts and false reasonings as he can easily refute, 
 it would be easy to prove anything. But although we 
 see his ingenuity in endeavouring to slide in his con- 
 clusions, under the veil of confuting what every man of 
 sense readily allows to be false, we make a stand, and 
 deny that his propositions are true, because there may 
 have been much incredulity and false testimony in favour 
 of pretended miracles. We might just as well argue, 
 that there is no such thing as truth, because there has 
 been much testimony in favour of falsehood and error. 
 Besides, it deserves to be mentioned, to the everlasting 
 stigma of that man, that when Dr. Campbell sent him a 
 refutation of his Essay, in manuscript, desiring him to 
 point out any objections, he returned it, nor did he ever 
 deign to notice it after it was published. He was either 
 ashamed to acknowledge his error, or unable to make 
 good his position ; for it is impossible to believe he would 
 have hesitated to attempt the latter, if it was a thing either 
 easy or possible. 
 
 All the miracles in Scripture are capable of being 
 proved by testimony, for they are all of a nature perfectly 
 susceptible of it. The manner in which a miracle is 
 performed, or the discovery of the agent by which it is 
 eifected, may not be susceptible of proof; but if the 
 effects of that miracle remain, and if the effects are be- 
 
APPENDIX. 447 
 
 yond the ordinary course of nature, there can be no 
 doubt but that the testimony of competent witnesses is 
 as susceptible of proving it, as of proving any other fact ; 
 because the effects of a miracle become a fact discernible 
 by our senses and faculties. Thus, for example, if in the 
 course of the night, when all the people of London were 
 asleep, St. PauPs Church were to be removed from its 
 present situation, and placed in Hyde Park, while every 
 other surrounding object was left as before, however much 
 astonishment this might create, yet there would be a 
 million of witnesses who could not but assert, that 
 formerly St. Paul's Church stood at the top of Ludgate 
 Hill, whereas it is now in Hyde Park. Their sight 
 would convince them that the church now stands in 
 Hyde Park — their memory, that it was yesterday in 
 the churchyard at Ludgate. This testimony, therefore, 
 as to the fact, would be precisely the same as if the whole 
 city of London were to testify that George HL was 
 buried at Windsor, or any other public and notorious 
 fact; because they are alike capable of being ascertained 
 by an appeal to the senses of all. The difference is not 
 in the fact, nor in the cause, but in its frequency. Not 
 in the fact, because both are demonstrable by the same 
 mode of evidence ; nor in the cause, for the Creator 
 causes men to die ; and can perform things much more 
 wonderful than that of removing St. Paul's to Hyde 
 Park. 
 
 The essential difference between a common fact, and 
 one which we call a miracle, is, that the one is usual, the 
 
448 APPENDIX. 
 
 other unusual ; the means by which the one is effected, 
 are generally known; in the other, they are either not at 
 all, or only partially known ; whilst the same power is 
 exerted in both. It is, therefore, the very height of 
 obstinacy, to deny a fact because it is rare, if supported 
 by credible and unsuspicious testimony. If such facts as 
 we call miraculous were stated to be performed by the 
 power of man, we might reasonably doubt them : but if 
 they are referred to God as the agent, we cannot reject 
 them, although we do not know the means by which he 
 has brought them to pass. If we do doubt them, we can 
 advance no other reason, than that they are so rare, that 
 they cannot be believed ; and because they are rare, the 
 witnesses, however honest and sincere, and competent to 
 ascertain the reality of the fact, must have deceived them- 
 selves, and cannot be credited. The power of God to 
 effect miracles cannot be doubted ; nor is it any argument 
 against the suspension or violation of that order of 
 nature which depends on himself, and is called a miracle, 
 that it has been done seldom. If a thing has been done 
 seldom, is it therefore impossible ? Is the presumption 
 arising from things usual that no unusual thing will 
 happen, a proof clear, certain, and positive, that such 
 unusual things will not happen ? and is this presumption 
 to be made a ground for our rejecting the positive evi- 
 dence of thousands, who have given every evidence of 
 their sincerity, that such unusual things did happen, and 
 that they were witnesses of them ? 1 know not to what 
 principle such a disbelief can be attributed, but to the 
 
APPENDIX. 
 
 449 
 
 obstinacy of the will ; for certainly it wants a reason. 
 The Apostles saw our Saviour after he had been crucified 
 and laid in the grave, and evinced their belief in this 
 truth in every situation and circumstance, to the last 
 moment of their lives : the unbeliever has no direct con- 
 trary testimony to oppose to this, and he rejects positive 
 testimony, solely because he never saw such a similar 
 event, and such events are not recorded in other his- 
 tories. The whole is reduced to this : he does not be- 
 lieve the testimony of others, precisely because he did 
 not see the fact : and he can assign no other cause of 
 suspicion against the witnesses, but that the event was 
 unusual — impossible, he dare not call it. 
 
 Miracles, therefore, can be performed by the Creator 
 through the instrumentality of such agents as he thinks 
 proper to select ; and the fact of their having been per- 
 formed can be proved by the honest and uncorrupted 
 testimony of men. Nor will this power, nor the fact, be 
 denied by any sober man 3 though thousands should still 
 disbelieve, — not because they know them not to have 
 been performed, but because such events did not fall 
 under their personal knowledge. I admit that caution is 
 necessary in receiving evidence for anything that is un- 
 usual, but the mind must be wilfully hardened to all 
 truth and knowledge, that will refuse to admit testimony 
 to a fact, — to which he is naturally cautious and reluctant 
 to assent, — merely on the ground of its being proper to 
 be cautious and reluctant. Miracles are not the only 
 evidence for the truth of the Scriptures, though they con- 
 
 2 G 
 
450 APPENDIX. 
 
 stitute a chief and important pointy and when we know 
 from other sources, and by other evidence, the unerring 
 certainty of the testimony of those that relate them, the 
 sober-minded man gives his assent vyithout quahfication 
 or reserve ; and indeed, it would be absurd and irrational 
 to do otherwise, since, from other evidence he has the 
 conviction, that those who related these miracles cannot 
 lie, as they are recorded by the Holy Spirit, (against 
 whose testimony there ought to be no appeal,) and testi- 
 fied by thousands and thousands, both of those who be- 
 lieved, and those who did not believe in the agent, and 
 in the object of such miracles. 
 
 The Jews and Christians are an example of different 
 people, of different faiths, believing in the miracles of the 
 Old Testament. No similar example can be adduced 
 respecting any miracle that is doubtful or pretended ; 
 and this alone affords at least a presumption, that there is 
 such evidence in the nature of the miracles themselves, — 
 the testimony that attests them, (or arising from other 
 causes,) as tends to produce similar conviction in the 
 minds of people who differ in almost every thing else. 
 This fact also shews, that a belief in the existence of 
 miracles is not inconsistent with the human mind, 
 founding this belief on testimony. Were the same testi- 
 mony and evidence, occurring in every age, and gathering 
 strength as time rolls on, brought forward in support of 
 any other doctrine, except for that of the Christian re- 
 ligion, — of doctrines, in fact, which require only the 
 assent of the understanding to the evidence, and not a 
 
APPENDIX. 451 
 
 change of life and conduct, I am persuaded that the 
 miracles in the Scriptures would have been received with- 
 out objection or scruple, universally. Let the Deist, 
 therefore, commune with his own conscience ; let him 
 dispassionately inquire into the cause of his rejection of 
 the evidence in support of the Christian miracles : does 
 it arise from the clearness of his reason, that detects and 
 rejects falsehood, — or is it indeed produced by his enmity 
 and repugnance to the doctrines and precepts which the 
 Scriptures command him to receive ? 
 
 [Referred to in page 101.] 
 
 CYRUS PREDICTED BY NAME. 
 
 Not only was the name of Cyrus plainly expressed in 
 this prediction, but it describes the most minute cir- 
 cumstances of an event that did not transpire for more 
 than two centuries after its delivery, and long before any 
 of the events out of which it arose existed. It con- 
 tained a direct intimation that he would not be a believer 
 in the God of Israel, — all this was fulfilled in every 
 point. One hundred and twenty years elapsed ere the 
 temple and city of Jerusalem were destroyed ; during that 
 time the prediction was preserved by the very people, 
 whose humiliation it implied, and who, persisting as they 
 did, to the last, in the disbelief of every intimation of 
 their captivity, would gladly have suppressed all that 
 
 2 G 2 
 
452 APPENDIX. 
 
 related to it, if possible. In part of the predition, Cyrus 
 is surnamed ' the Shepherd of God/ and this name is 
 applied to him in the writings of Xenophon. And to 
 complete the evidence in proof of the precision that 
 attended the fulfilment of this prediction, we are in- 
 formed* by the same historian, that pagan sacrifices 
 to the heathen deities were offered by his request 
 in his presence at the time of his death. He thus 
 invokes them: '' O paternal Jove, Sun, and all ye 
 gods, receive these as completions of many and noble 
 actions and tokens of thanks ; because in sacrifices, in 
 lieavenly signs, in auguries, and in predicting voices, you 
 have shewn me things which it was fit, and which it was 
 not fit, for me to do." Thus we are reminded that, while 
 it is said, '' I have surnamed thee," it is added, *' though 
 thou hast not known me." 
 
 [Referred to in page 103.] 
 
 The kingdom of Egypt ceased with the destruction of 
 the Ptolemies. It had lasted 294 years from the death of 
 Alexander the Great. Cambyses invaded the country, 
 conquered and subdued it 526 years B. C, thirty-three 
 years after the vision of Daniel. The empire recovered 
 from this shock, and again flourished as a kingdom, — but 
 since its subjugation by the Roman arms, it has been base 
 among the nations. 
 
 : * Cyropsedia, lib. viii. cap. 45. 
 
APPENDIX. 453 
 
 [Referred to in page 100.] 
 
 Daniel ix. 25. This commandment is the beginning of 
 the 70 weeks, or 490 years. It does not refer to the 
 proclamation of Cyrus in tlie first year of his reign, which 
 was confined to the rebuilding of the Temple, and did 
 not extend to the city of Jerusalem ; nor is it the decree 
 of Darius Hystaspes, which also only regards the Temple 
 and is merely a confirmation of the decree of Cyrus, 
 Ezra vi. For the same reasons, it cannot be the decree 
 in the 7th year of the reign of Artaxerxes, which only 
 confirmed what his predecessors had granted, but it 
 must be dated from the 20th of Artaxerxes Longimanus. 
 Bishop Chandler observes, *' That either of the two latter 
 are sufficient to shew the completion of the prophecy 
 in Christ. The commencement of the weeks (as he re- 
 marks) must be either from the 7th of Artaxerxes, which 
 falls on the 457th year before A. D., or from the 20th 
 of Artaxerxes, (add to 457 years before Christ, 26 years 
 after Christ, which is the number that 483 — or 69 weeks 
 — exceed 457 years,) and you are brought to the begin- 
 ning of John the Baptist's preaching of the advent of the 
 Messiah : add seven years, or one week, to the former, 
 and you come to the 33rd year of A. D., which was the 
 year of Jesus Christ's death ; or else compute 490 years, 
 the whole seventy weeks, from the 7th of Artaxerxes 
 by subtracting 457 years (the space of time between 
 that year and the beginning of A. D.) from 490, and there 
 remains 33, the year of our Lord's death. Let the 20th 
 
454 APPENDIX. 
 
 of Artaxerxes be the date of the 70 weeks, which is the 
 445th year before A. D., and reckon 69 weeks of Chal- 
 dean years, 70 Chaldean years being equal to 69 Julian ; 
 and so 478 Julian years making 483 Chaldean,— and 
 they end in the 33rd year after Christ, or the passover 
 following. — Answer to the Grounds and Reasons, &c., 
 p. 139. 
 
 It will not perhaps be esteemed tedious, if, in illustration 
 
 of this point, I refer to Dr. Gill, whose learning and 
 
 industry were equal. " The Syriac version, though not a 
 
 literal one, gives the true sense of the passage, rendering 
 
 it, ' Unto the coming of the King Messiah,' unto which 
 
 there were to be 7 and 62 weeks, or 69 weeks, which 
 
 make 483 years; and these being understood of eastern 
 
 years, used by the Egyptians, Chaldeans, and Persians, 
 
 consisting of 360 days, reckoning 30 days to a month, 
 
 and 12 months to a year, there were just 483 of these 
 
 from the 20th year of Artaxerxes, to the 33d year 
 
 of the vulgar era of Christ, and the 19th of Tiberius 
 
 Csesar, in which he suffered." — From Dr. GiLL,m loc. 
 
 [Referred to in page 129.] 
 
 Dr. Kennedy had gone extensively through the external 
 evidences, which contain much interestmg information, 
 but which might, nevertheless, be esteemed prolix by the 
 general reader, especially with such books of reference 
 
APPENDIX. 455 
 
 as '^ Haldane's Evidences," ^' Home's Introduction," and 
 Erskine's excellent work. As Dr. Kennedy lived not 
 to touch on the internal evidence — on which he placed 
 the greatest weight — the Editor has considered that it 
 would not be unjust to Dr. K. to omit his reasonings on 
 the first part, with the reservation only of the following 
 abstract : — 
 
 " If the Jewish books had merely contained an account 
 that, two thousand years ago, their founder, Abraham, 
 was a shepherd ; — that his descendants increased, and by 
 their bravery liberated themselves from the Egyptian 
 bondage ; — that, after leaving Egypt, they wandered in 
 quest of new settlements — and, allured by the fertility of 
 Canaan, conquered, by their own valour, the inhabitants ; 
 extirpating some, expelling others, and reducing the re- 
 mainder to subjection ; — that, tired of elective govern- 
 ments, they founded a monarchy ; — that the nation be- 
 came divided into two portions; — that the one was carried 
 away captive by the Assyrians; and after some time, the 
 other was taken by the Babylonians ; — that the king of 
 Babylon had, from humanity, or some other motive, 
 reinstated them ; — and that, after various vicissitudes, they 
 became tributary to the Romans : — if their cosmogony 
 had been as absurd as that of other nations, — had their 
 books been filled with accounts of gods and goddesses, — 
 had their worship been directed to stones and statues, — 
 their writings would have been received with interest, and 
 the notice they incidentally give of the Egyptians, the 
 Edomites, Amalakites, and others little known, would 
 
456 APPENDIX. 
 
 have been read with pleasure^ and Httle doubt would 
 have been entertained of the accuracy of their historians, 
 to whom the same degree of credit would have been 
 attached, as to the most accredited of Greece and Rome. 
 It would not have been deemed an objection, that other 
 nations had not related the Jewish history, since they had 
 not preserved their own. 
 
 " Let any one consider what authority he has for 
 believing the text of Cicero, of Aristotle, of Plato, or of 
 any other ancient writer, and let him ask what security 
 he has that their writings have not been altered ; and let 
 him trace by what channels they have been transmitted ; 
 how preserved, and how many there were in every age, 
 who neither could, nor did take, any interest in them, 
 or use any exertions to preserve the text uncorrupted. 
 When he has collected all the information he can gain on 
 these subjects, and after he has meditated on all the 
 chances and probabilities of the corruption or preserva- 
 tion of the text, — let him compare it with the evidence 
 that awaits his investigation, and let him acknowledge 
 there is no such to be found in favour of any other book 
 whatever. Be they a revelation from God, or a forgery, 
 the evidence of the accurate transmission of these writings 
 from the period of the Babylonish captivity, — from the 
 time of the translation of the Septuagint ; and, with 
 respect to the books of the New Testament, from the 
 moment they were written, is of such a nature, that 
 human prudence, had it devised, or human power, had it 
 exerted itself, could not have produced such a variety of 
 
APPENDIX. 
 
 457 
 
 channels, direct or indirect ; nor could it have excited 
 such multitudes in every age, Avhether favourable or 
 hostile to them, to obtain the end proposed. No such 
 evidence ever can be produced in favour of any other 
 book ; nor is it possible that, were ^ve to ask for a series 
 of clear, direct, and unbroken evidence, we could hope 
 to find it ; but, to satisfy the most scrupulous mind, 
 the series of proofs in favour of the Scriptures is un- 
 broken, and this series commences at a very early 
 period, before any one was interested to deny, or doubt, 
 the genuineness of the Jewish records : two other 
 series, also, commenced in the Samaritan and Sep- 
 tuagint translations : and, in the time of the preaching of 
 the Apostles, — when opposition would be made, the new 
 series, unbroken in tenor, was o[)ened up, and trans- 
 mitted to every nation, through every age; and the 
 great depositaries of the whole, were the Jews — who reject 
 Christianity : the Christians — who embrace their own 
 and the Jewish records : and the Heathen — who reject 
 both. These contending parties preserved that which 
 was confided to them; and the writings of each, whether 
 as quoting from the original books to express their belief, 
 or to confute them by reasonings, were so many addi- 
 tional sources of preservation and correction, — that, had 
 the original books perished, they might have been re- 
 composed from the writings of believers, and of un- 
 believers. 
 
 *' Notwithstanding, however, the mass of evidence de- 
 rived directly and indirectly from the belief and disbelief 
 
458 APPENDIX. 
 
 of thousands in every age, modern unbelievers are not 
 satisfied. They pretend to an astonishment, that a 
 greater number of unbeheving authors did not refer to 
 the Christian rehgion in the first period of Christianity. 
 This astonishment, hovrever, if real, is without founda- 
 tion ; for most of the heathen authors of Greece and 
 Rome have noticed it — ex. gr. Tacitus, PJiny, Martial, 
 Persius, and Juvenal certainly considered it as the greatest 
 wonder that ever occurred. 
 
 " We find that Tacitus^ Pliny, Celsus, Porphyry, and 
 Galen — as far as they treat of the subject — confirm the 
 facts related, and only reject the doctrines inferred. I 
 would — were no Christian testimony in existence — be- 
 lieve them. For, if they were false, why not disprove 
 them ? And if they were false, why does Tacitus, 
 Suetonius, and others, say that Christ was put to death ? 
 
 admitting one of the principal facts, while they leave 
 
 the inquirer to infer that the others are true also, since 
 they are neither denied nor disproved. 
 
 " Let not modern unbelievers^ therefore, mourn'overthe 
 silence of their early predecessors, nor let them argue 
 against the Christian religion because all the writers of 
 antiquity have not noticed its commencement. Had 
 they all written, could they have done more than Tacitus, 
 Celsus, and Julian ? Why did not these disprove the 
 facts related, and trample the new religion to the ground? 
 Why permit an error to be introduced, since it was so 
 easy to prevent it ? Could they not then detect false- 
 hood as easily as at this time ? Could they not examine 
 
APPENDIX. 459 
 
 witnesses, and weigh evidences ? Why did such inert- 
 ness and incapacity seize the whole world at this period ? 
 An indolence which has never since been manifested ! 
 As philosophers and men of letters, it was their duty to 
 detect and expose error of every kind, especially errors 
 that were calculated to overturn the common belief of all. 
 Did their silence and neglect evince their inability ? or 
 did they, with a prophetic spirit, leave the task to such 
 geniuses as were afterwards to arise — the Voltaires, Gib- 
 bons, Paines, and Humes of a later day ? " 
 
 [Referred to in page 229.] 
 
 The paper here mentioned, as well as the remarks on 
 the Pentateuch, are still in the possession of Mr. H., 
 who has hitherto declined to comply with the request of 
 the Editor. In arguing on the same question, Dean 
 Sherlock observes, — 
 
 "There is no proportion, indeed, between time and 
 eternity ; and it is, therefore, difficult to conceive that 
 every momentary sin should, in its own nature, deserve 
 eternal punishment. But there is no difficulty to con- 
 ceive, that an immortal sinner may, by some short and 
 momentary sins, sink himself into an irrecoverable state 
 of misery, and that he must be miserable as long as he 
 continues to be. . . . We do not here consider the 
 proportion between the sin and the punishment, — be- 
 
460 APPENDIX. 
 
 tween a short and transient act, and eternal punishment, 
 — for it is not the sin, but the sinner^ that is punished for 
 his sin. . . . Therefore, an immortal sinner, who can 
 never die, and will never cease to be wicked, must always 
 be miserable. . . . The justice of God is only con- 
 cerned to punish sinners. That their punishments are 
 eternal^ is a necessary consequence of their immortality." 
 
 MEMORANDUM. 
 
 While this work was in the course of publication, a 
 correspondence took place between the Editor and one 
 of the parties interested in the previous conversations; 
 and as the Editor is desirous that full justice should be 
 awarded to each, she has decided that the ensuing ex- 
 tract should be inserted ; it does equal honour to the 
 writer, and to the person who is the subject. 
 
 <' I cannot but feel a degree of apprehension at your 
 intention of giving to the world an account of the discus- 
 sions that took place at Cephalonia, because the public 
 generally judge harshly and hastily, and it is very difficult 
 to make them understand that a person of the purest 
 principles and with the best intentions may endeavour 
 to reconcile the Christian dispensation with the prominent 
 attributes of the Deity — I mean his omnipotence, justice, 
 and mercy. I have always been impressed with the 
 
APPENDIX. 461 
 
 beauty and excellence of the moral code which Chris- 
 tianity has revealed to mankind, and on that account I 
 have been most anxious to comprehend its more abstruse 
 doctrines. I am quite certain that Lord Byron was very 
 sincere in his inquiries into the merits of Christianity. 
 He entertained the highest respect for the character of 
 Dr. K., and was engaged to attend to him from a com- 
 plete conviction of his real goodness and sincerity, — 
 indeed, he told me, that had he not entertained that con- 
 viction, he would not have listened to Dr. K. a second 
 time. No man was ever better calculated to inculcate 
 the excellent precepts of Christianity with better success, 
 for his whole character seemed to have been imbued with 
 its best principles : he was so gentle, so good, so patient, 
 and so persevering to secure the happiness of others, that 
 it was impossible not to feel pleased and grateful for his 
 efforts ; and my heart must be much more insensible 
 than it is at present, not to recollect them with becoming 
 gratitude. Yet the motives for inquiry are subject to 
 the misinterpretation of illiberal and narrow-minded 
 individuals."— -1830. 
 
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