Art. VI.—Lord Byron's
Conversations on Religion.
Conversations on Religion with Lord Byron and others.
By the late James
Kennedy, M. D. London. 1830.
In all our lives, whether as reviewers or as men, we do not remember to have read
a more singular book than this. It contains the history of an attempt made by the writer to
convert Lord Byron to Christianity, a change which was
suffi-
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We shall not enlarge upon the character and principles of Lord Byron. We have done it on former occasions, and our opinion has been
confirmed by that verdict of public sentiment, which is always pronounced upon the dead. After
making every allowance which his education, his position, his sudden elevation to rank, the
dazzling blaze of his renown, all of them circumstances likely to affect the strongest heads
and hearts,—seemed to demand from impartial writers, we came to the conclusion, that he
was entirely destitute of what is called character,—that is, of all fixed principles of
thought and action. He had no deliberate opinions; he had not even habits uniform in their
operation; his judgments and feelings varied with the hour; and it is one of the wonders of his
poetical power, that it could sustain itself in its flights upon its light and inconstant wing.
A great poet he undoubtedly was, or rather was meant
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As we have said, a great proportion of those who have passed for infidels seem
never to have known the religion which they condemned. We cannot say that if they had know it,
they would have believed in its divine origin; for unbelief on this point is commonly regarded
as the characteristic of the infidel; but certainly those who deliberated on the subject should
have taken this into consideration before they made up their minds. They have united almost to
a man in praising the actions and sentiments of the Author of our religion, without appearing
to know that his life was Christianity,—Christianity in the living letter; it was the
active and efficient religion which came to establish among men. They do not seem to be in the
least aware that, when they admire his uniform excellence, his matchless wisdom, and his
unexampled self-devotion, they are in fact bearing testimony in favor of the religion which he
brought from above. They complain of Christianity that it is an enthusiastic religion, dealing
in visions and raptures; at the same time they confess, that no being that ever existed was
more entirely practical than he. They charge Christianity with regarding the feeling rather
than the life, while they acknowledge that his feelings were manifested, not by
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The principal objections made to Christianity by men like Byron, who of course never investigated the subject, though they are generally
of an indefinite and floating character, seem to have been suggested to their minds by what
they had seen or heard of the sentiments or practice of individual Christians. This process of
generalizing is common on every subject; but is not resorted to by those, who are particularly
earnest to reach the truth. The English traveller in this country encounters occasionally a
coarse and vulgar man; he immediately determines in his own mind that such are the characters
formed by free institutions, when possibly, by diligent search, he might have found some few
such worthies in the most enslaved country on the globe. Would Byron have
allowed that it would be a fair test of the value of poetry to read Amos Cottle, or accept the judgment of one, who, after having gone through that
process, should decide that poetry was a weary and unprofitable art? When the French infidels
made use of the practices of the Roman church in that day, and paraded her corrupt and
superstitious practices as so many evidences against Christianity, they must have been
conscious that they were acting an unworthy part; for these things, far from being the result
of Christianity, were not even inseparable from the church in which they were found, which
still exists and disavows these abuses and corruptions. The most signal instance of this
unfairness is seen in Gibbon, who has set down with
singular minuteness all the vices and follies of the Christians of early ages, wandering out of
his way to find them, and describing them where they would be out of place, unless they
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The friends of Christianity have, in one respect, greatly aided its enemies; they
have insisted upon it that the religion shall be judged by some one of its forms, rather than
by the life and words of our Saviour in the Scriptures. Every striking object in nature
produces an effect on men, differing in individuals according to their feelings, habits of
thought, and the position in which they stand. This is still more true of intellectual and
moral subjects, like Christianity. The various aspects in which that religion appears, are
doubtless suited to the various minds which welcome and embrace them. A particular form in
which Christianity is presented may be abundantly impressive to one, while it would not make
the least impression on another; and if we insist upon one form to the exclusion of all others,
we prevent many, perhaps, from considering the views which would be most likely to affect them,
and thus condemn them to indifference or infidelity through all their lives. It is natural
enough that their own form of faith should be dear to Christians,
recommended as it is by the judgment of their minds and the feeling of their hearts. It comes
under the authority of a father's kindness, a mother's affection; it is sanctified to them by
the example of the living and the memory of the dead; it is associated in their minds
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The fact is, that the views of almost every sect of Christians, contain
something, for which Christianity should not be made to answer. As they understand them
themselves, all may be harmonious and consistent with reason, nature, and the general spirit of
the Gospel; but it is not safe for them to assume, that they can make it appear so to others.
If they undertake to explain them themselves, they may satisfy one without convincing another;
since the same arguments, much less the same language, cannot convey the same impression to
all. We hold, as an encouraging fact, that the pure elements of truth might, be found under the
errors of every party. Separated as they may be by peculiarities of form, faith, and feeling,
they are
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Since it is perfectly evident, that the great majority of infidels are those who, like Byron, are prejudiced against Christianity without any serious investigation, we will allude to one or two of those objections which generally have most effect upon their minds.
One is, that they charge upon Christianity all the follies and weaknesses of
Christians; and if such are the materials from which their objections are made, they can find
an ample supply even in the best parts of the Christian world. They know full well that the
word Christian, as generally used, is applied to all born in lands where Christianity prevails;
and that, so far from being confined to those who make that religion the rule of their life, it
is applied to thousands who never listened to its instructions, who are Christians only because
they chance to be near certain parallels of latitude, and who, in a little different region,
would pass muster equally well with Heathen, Mahometans, or Jews. The objectors say that they
will look to the lives of Christians, to learn what the Christian virtues are; and they
invariably turn to characters of this description, though better representatives of the spirit
and power of their faith are standing close beside them. They point to these men, hold up their
faults and vices to scorn, and ask what must the faith be, if such are its disciples. The
principal beauty of
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There is not much respect due to those who press this kind of objection to
Christianity, since they well know that the question is not whether the lives of Christians are
what they should be. It is readily admitted that they are not; and they are aware that the life
of the Author of the religion, in which the religion was carried into beautiful, harmonious and
consistent action, is the only one to which such an appeal can be made. They speak as if all
who professed Christianity must of course be governed by its power. Under the same error they
attempt to show, that Christianity is no blessing to the world. For, say they, if Christianity
profess to reform the evils of the world, why has it not reformed them? Why is the aspect of
society deformed and stained with vices of every description in private life? Why is the earth
still blackened with slavery, and overshadowed by the thundercloud of war? The answer is, that
Christianity, though it was miraculously given, professes to exert only a moral agency on men,
and therefore can have no more influence than men choose to allow it. Where they permit it to
act, it will exert its power; as far as they allow it to go, it will go travelling in the
greatness of its strength. Since it was given for the benefit of men, it is left to them to say
where and how far it shall prevail. The infidel may therefore perceive that his own prejudice
against it, his unwillingness to give it a hearing and a trial, is one of the reasons why it
has so little power, and also a reason
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Another prejudice against Christianity rests upon the charge, that it has occasioned divisions in the world. Undoubtedly many pages in its history are red with blood, but what page in history is there without a similar stain? Why do they pass over the long list of battles and murders before Christianity came, and reserve all reproach for those, which were recorded within the last eighteen hundred years? If they say that Christianity was the cause of these things, they are bound to show what caused them before the Christian religion existed; and if any causes existed before, what there was in Christianity which suspended their agency and acted in their stead. If they say that Christianity occasions these things, they are bound to show some one of its charges, principles, or affections which leads to such results; if nothing of the kind appears, and they content themselves with saying that Christianity ought to have prevented them, then some way must be shown, in which Christianity could have prevented them. Christian truth is not a living thing,—it is not a person invested with powers, nor is it, as this argument seems to imply, a God, and almighty. Christian truths are simply facts made known to men by Jesus Christ, for the better government of their lives; and if they pay no regard to these facts, they can hardly be called Christians. It is unjust to call them Christians, merely for the sake of charging their crimes upon that religion, which they resist and disobey. No one can show a single precept of that religion, a single duty it enjoins, nor a feeling it inspires, which leads to strife; we can show a thousand which forbid it; but we can find traits enough in human nature, which lead to, these things. Why not then lift the charge from Christianity, and place it where it belongs? It will then appear that if Christianity be not obeyed, men with it are like men without it; and if we say that God could not be its author, because its perversion leads to strife, we may as well argue that he was not the Creator of man, because there are principles and passions within us, which we can abuse to our own destruction if we will.
It is strange, that those who charge these divisions upon Christianity do not
see that Christianity forbids them, and that
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The objections are all of an indefinite kind, and it is not surprising if they
are sometimes inconsistent. Thus it is sometimes said, that the tendency of the religion is
unfavorable to the welfare of men; and again, Christians are reproached with not regarding its
laws. But if its tendency is bad, evidently the less they regard it the better. It is a
compliment rather than a reproach to say, that they are not what their faith would make them;
if it be any fault in them not to regard it, this seems to us like an acknowledgment that its
effect is good, since it is an honor to a man to be better than his profession. One of the two
charges must be given up; they must either make the tree good and its fruit good, or, if the
religion be injurious in its tendency, allow that men are faithful to it when they are doing
wrong. It is true that Christianity has by no means the effect which it ought on those who
profess it; and this shows how strong the evidence and conviction must have
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Another objection which infidels make to Christianity and the volume which
contains it is, that they cannot understand it; Lord Byron,
we observe, often repeats this assertion by way of excuse for his indifference to the subject.
If it were true that the Scriptures could not be understood, it would form a strong presumption
against their divine origin; for, if the obscurity
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Regarded simply as a rule of life and duty, the Scriptures are easily
understood. They were given for purposes of duty and improvement; and if read for these
purposes, which surpass all others immeasurably in importance, the Scriptures will not be
likely to embarrass the most inquiring mind. It is true that questions may be continually
suggested which it will be difficult to answer, but these, may not be necessarily connected
with the subject; and if they are, it is not well to dismiss them in disgust, without making at
least an attempt to understand them. There is hardly one of the common arts of life, which does
not or rather may not be made to involve questions, which no human intelligence can solve; but
the husbandman raises his grain without comprehending the mysteries of vegetation; and the
seaman, without any acquaintance with astronomy, takes his observation and guides his vessel
through the sea. We never heard that our Saviour’s sermon on the mount could not be
understood: in short, we do not know that this objection ever came from one, who had read the
Scriptures with any thing approaching to singleness of heart. They teach no contradictions;
they conduct men in the great
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But perhaps the most efficient prejudice against Christianity, certainly the
most mistaken one is, that it discourages all exertion and improvement of mind, and thus has an
inauspicious bearing on the best interests of man. There has been an imagination, that it
requires the prostration of the mind, the entire surrender of the judgment; that a man must
believe whatever he seems to see in its pages without the least examination; that the least use
of the intellectual powers on such prohibited subjects is treason to the King of kings. Such an
impression was doubtless given by many of the fanatics of former days, and by some few in the
present who cry out against education, as if it were suicidal to encourage it. Many a sect has
felt, and not without reason, that a few efforts at general improvement would be fatal to the
existence of their party. Such a clamor has been raised at times, and it has given an
unfortunate advantage to the enemies of Christianity, who, according to their usual practice,
charged upon the religion every unworthy act and every foolish word of its disciples. A better
day, however, has risen; and now there is hardly a sect, with which we are acquainted, which is
not animated with an honorable ambition to extend the means of improvement among its members as
widely as possible. Some doubtless think that this will be the means of increasing the numbers
of their own party; but in this they will be disappointed, and must console themselves with the
thought, that it will increase the influence of Christianity alone. Whoever travels through our
forests in the autumn is struck with the rich and glorious profusion of their
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But, with whatever views improvement is welcomed, we rejoice at it, for the
effect must be in every way good; and not the least advantage is, that the infidel can no
longer misrepresent Christianity, at least in this part of its design. It is a fact and a
painful one, that many intellectual men have been opposed to our religion. On any subject which
they had examined, their authority would command respect; but is there any reason to believe
that they ever gave the subject that deliberate and impartial attention, which its importance
requires? Unless some evidence of this can be inferred from their character or found in their
writings, their judgment is entitled to but little weight. We do not say, that no man can be an
infidel from conviction; we can conceive, that by long habits of scepticism a man may have his
mind entirely closed against conviction, even when the strongest possible evidence is
presented. The evidence of Christianity was not meant to be irresistible and overwhelming; it
is meant to be sufficient to satisfy reasonable and impartial minds. But we know not why any
one should attach more weight to the doubts of one powerful mind, than to the convictions of
another. The great names of Milton, Newton and Locke, which
it would be difficult to match with others of equal glory, were all decided and fervent
Christians. We allow that this will not prove Christianity to be true; but it will prove, that
it has been believed by men of the greatest powers and the most sagacious, deliberate and
penetrating minds,—men who would be as unlikely to believe a falsehood or be carried away
with a delusion, as any that ever existed. And moreover, their belief was not a mere
acquiescence,—not a name and profession only; it was an active, earnest and devoted
faith. They reverenced the Scriptures as a treasury of the noblest materials of thought; they
declared that Christianity kept always in
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We have thrown out these remarks, because we know that there are many in our
country who are strongly inclined to this kind of infidelity, which is not so much unbelief as
aversion, and does not result from any acquaintance with Christianity, but rather from a
prejudice which prevents investigation. We think we are safe in saying, that there never was an
individual in any country, who was made an infidel by any thing he had read in the Gospel; so
far from it, they almost unanimously bear testimony to the excellence and greatness of the
life, instruction and example of Jesus Christ. It is true that this alone
will not make them Christians; it will not follow that they shall believe in the divine origin
of Christianity; but it is manifest that they cannot approach the subject of its divine origin,
till they have learned what it is; for so long as they think they see internal evidence of its
earthly character, no external testimony can persuade them that it came from above. The first
endeavor should be to remove their prejudice, by showing that it is founded on second-hand
representations,—by asking them, when they object to particular views, to ascertain
whether those views are taught in the Gospel; when they complain of the tendency of the
religion, to read its instructions, and learn whether it is Christianity or the want of it
which has led to dissensions, abuses and corruptions. In such an examination, they may find
that their prejudices have been excited, not against Christianity, but by what they
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We shall now give some account of this book, which is very little known in this
country, and yet is interesting from the celebrity of one of the parties. Dr. Kennedy was connected with the medical staff of the
British army, and was stationed among the Ionian Islands, near the time
when Lord Byron, having grown sick of his degraded condition
and associates, determined to make an effort for the restoration of Greece, and in that way to
recover the good opinion of the world. It was probably the mortification he had endured in
Italy, which disposed him to listen with more complacency to Dr. Kennedy,
whose proposal to enlighten him was made in the most respectful manner, and with a distinct
acknowledgment that he wished to withdraw an illustrious name from the list of enemies to
Christianity. While he was irritated every day by circumstances that wounded his pride, and
while he was persuaded that the religious were of all others the most inveterate foes to his
reputation, the flattering interest thus taken in him by one of their number tended greatly to
remove his prejudices. The prayer of a young English lady, which was found in her papers by her
husband after her death, and transmitted by him to Lord Byron, showed an
affecting interest in his good fame, with which he was greatly moved; the more, perhaps,
because the circumstance was so striking to his imagination. Thus the way was opened for a
favorable hearing; and some one, more skilful than the Doctor in discovering his lordship's
state of mind, and adapting his arguments to it, might possibly have made a deep impression. It
is not likely, however, that any impression could have been lasting. Lord
Byron’s infirmity was an entire want of independence,—a diseased
sensibility to the opinion of others. Like all who are conscious of this weakness, he often
entrenched himself in obstinacy, that he might appear firm to himself and other men. He
evidently wished to maintain the high and distant reserve of his poetical characters, and to
preserve a spirit insensible alike to censure and praise; but nature was perpetually breaking
through; a smile was enough to bear down his best and strongest resolutions, so that, without
some deep and thorough change, there could have been small hope that his faith, had he formed
it, would endure. While we confess that we do not admire Dr.
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Lord Byron arrived in Argostoli, the principal town in Cephalonia, in 1823, intending to spend some time in the Ionian Islands, to gain an acquaintance with the condition of Greece, before he plunged himself into the troubled sea of its affairs. Here he remained from August to December. He was here an object of curiosity and wonder, and having been received with respect by the public authorities and with deference by all, was cheerful and social in his intercourse with the English as well as others. About this time, the Doctor had a visit from four British friends, who were all deistical in their sentiments. They endeavored to laugh him out of his religion; but he proposed that they should enter into a discussion of the subject at some meeting appointed for the purpose, and that they should allow him to speak at least twelve hours, at different intervals, and without interruption. One of the gentlemen mentioned the proposed meeting to Lord Byron, who expressed a wish to be present; he was accordingly invited to attend the meeting on the following Sunday. But at that time he sent an excuse, saying that he could not be present, as he intended on that day to embark his horses. This, however, he did not accomplish; and the anecdote is by far too good to be omitted. On his mentioning his design to the captain of the ship, a sturdy rough Englishman, not particularly spiritual in his views and feelings, he replied, “No, no, my lord, you must not play these tricks with me: there shall be no such heathenish and outlandish doings on board my ship on a Sunday.”
On the following Sunday, the meeting was held; but meantime Dr. Kennedy says that his friends were dissatisfied with being
represented as enemies to Christianity, and declared that the object of the meeting was simply
to hear an explanation of his particular opinions. This circumstance, taken in connexion with
some of our previous remarks, is quite important. The Doctor evidently thought it impossible to
object to his views without objecting to Christianity: “As if I had
notions,”
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The number of those present at the meeting was increased by various additions to
ten. The Doctor commenced by stating, that he was formerly an unbeliever in practice, though he
had never denied the truth of the Scriptures; but that circumstances led him to reflect upon
the subject, and that, after two years of study, he made the profession of a Christian. He told
them that there was a difficulty in his undertaking, because he should have to speak of a
change in his mind and feelings, which they had never felt in theirs. He said that he should
not attempt to make them real Christians, since that could only be done by the Spirit of God;
his object simply was, to state the evidence in favor of the divine origin of the Scriptures.
The Christianity which he undertook to defend was not that, he said, which was found in creeds
and confessions, but that which was found in the Scriptures. So far all was well; but here the
Doctor’s evil genius prevailed, because he made it clear, that by the Christianity
“which was found,” he meant that which he found, and not that which they might find
in the Scriptures; thus assuming the point which, in the case of most of them, was the very one
in question. While he exulted in the right of private judgment which the Reformation had
restored to the world, he does not seem to admit, as a possible thing, that any sincere
inquirer could gather from the Scriptures sentiments different from his own. Nor if to believe
the Scriptures, and to form the best judgment in
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After speaking at some length and with a good degree of discretion concerning the manner in which the question should be debated, he said that, to relieve their attention, he would read a summary of the doctrines of Christianity, which he says he had prepared from the works of Mr. John Newton; hoping that the plain, clear and forcible manner in which he explains the first truths of religion, would produce a good effect on their minds. He had not proceeded far, before they grew impatient, and Lord Byron interrupted him, asking, whether these sentiments accorded with his own. He replied that they did, and with those of all sound Christians. His hearers told him they did not wish to hear the sentiments of others, and that their desire was to be satisfied that the Scriptures were true. Now we think that, however happily Newton might have stated the truths of religion, his proper course would have been to let the Scriptures speak for themselves. After the manner in which he had cautioned them against the Christianity of man, it was not safe to assume that the doctrine of Newton was the Christianity of the Scriptures; since, however venerable such an authority might be, it was not the point in question; and if he admitted that the truths of Scripture could be better stated than in Scripture language, it was a concession which could not tend to increase their reverence for the Sacred writings. He was somewhat vexed at their impatience, but in order that the opportunity might not be wholly lost, he proposed to read the reasons which Scott gives, in his commentary, for believing in Christianity. He commenced, but was soon interrupted, and shut the book in despair.
A conversation then followed, in which Lord
Byron mentioned that his mother had brought him up strictly, and that
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Several other meetings were held, but Lord
Byron was absent from the town. The next time the Doctor encountered
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At that meeting, he entered very largely into the prophetic evidence in favor of
Christianity, and gives as a reason their prejudice against miracles. Did it never occur to him
that a prophecy is a miracle, unless it is a mere sagacious conjecture? If the prophecies were
not miraculous, they were exertions of common foresight, and their fulfilment would only prove
the discernment of those, who anticipated future events as likely to happen, from what they saw
in their own day. A real prophecy is as incredible as a miracle, and requires as much evidence:
we may say more; for we are not only obliged to prove that the prediction was made, when no
common wisdom could have suggested it, but also to prove that it was fulfilled. But Dr. Kennedy is of opinion, that the evidence derived from the
fulfilment of prophecy is the most convincing that can be offered to unbelievers. If so, it is
a little singular that
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During the latter part of these discussions, Lord
Byron was residing at Metaxata, four miles and a half
from the town. He seems to have been much flattered by Dr.
Kennedy’s interest in him, and after a time invited him to make him a
visit. He did not however go, till he found that the party were soon to
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Dr. Kennedy was not satisfied that he had sustained his
part well in this conversation, but he consoled himself with the consciousness of good
intentions. The wits of the garrison insisted upon it, that Byron was using the Doctor as a lay-figure, for a portrait in Don Juan; but, to do Byron
justice, he does not appear to have thought of any thing of the kind. For the reasons we have
suggested, he listened, and perhaps
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At his next visit, he asked Lord Byron if he
had read the books he had sent; but found that he had done no more than “look into Boston.” The conversation soon wandered
to the subject of Greece. The Doctor endeavored to persuade his lordship, that he could render
more service to that country by remaining where he was, than by proceeding to the continent,
where he would inevitably be entangled with one of the opposing parties.
Byron’s reply was characteristic. He said, that to remain would
suit him best, for his indolence had made him quit every one of his various residences with
regret; but that something was expected of him, and if he should not go, it would subject him
to unworthy imputations. At the same time, he was fully aware that the Greeks would find out
his weak side, and that he should become a prey to one party or the other. On the
Doctor’s pressing the subject of religion, he said, that he had given some of the tracts
to his servant Fletcher, and had bestowed the Italian
ones upon Count Gamba and Doctor Bruno. “You have sent me an account of the death of Lord Rochester, as a tract par
excellence, having particular reference to me.” The Doctor confessed
that something of that sort was in his mind when he sent it. “But” said
Byron, “had he recovered after his conversion, perhaps he
would have relapsed; and while there is this uncertainty, we never can be assured of his
real conversion.” The Doctor admitted that this was true; but, said he,
“we shall be perfectly satisfied, if we find that your lordship, who resemble him
in some respects, should follow him in his closing scenes.”
“What,” said
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The next time he conversed with Byron on the
subject was after dining with him in company with one of the Greek leaders.
Byron then gave a proof of his belief in the Scriptures. “Do
you know,” said he, “I am nearly reconciled to St. Paul? He says there is no difference between the Jews and Greeks; I am
of exactly the same opinion, for the characters of both are equally vile.” The
Doctor explained to him that he had misunderstood the passage, and took the opportunity to
reprove him, for connecting himself with the writers of the Liberal. Byron declared that his connexion
with those people arose from common humanity. He found Hunt,
in Italy, in distressed circumstances, and, after giving him what money he had to spare, he
gave him some loose poems. Byron said that he considered
Hunt as a man of talent, and sincere in his infidel opinions; but that
he was far from agreeing with him. “You must allow,” said he, “that
there is just ground for inveighing against abuses in church and state.” He
mentioned, among other abuses, the number of clergymen who were not proper men for their
calling; and told the Doctor, that Lady Byron had just
written to him, to ask his presentation to a church of a person who in his opinion was unfit
for the profession. His reply was that the person might certainly have it, if she pleased. If
he considered such power an abuse, it might have occurred to him that this was an abuse of
power. He said he respected every clergyman who did his duty, but he could not think highly of
their charity when so many of them preached against him. “Have you seen the Quarterly Review?” said he;
“I am not so well treated there as by Jeffrey; the article I believe was written by Heber;
I was indulgently treated by Gifford. He was kind to
me, and as long as he has the management of the Review, I may
hope for a continuance of kindness.” The Doctor said that he had seen it; that
all the Reviews treated him with great indulgence, from respect for his talents, and hope of
his reform; and it was indeed their best way, since a contrary method would only irritate his
pride, and make, him worse, not better. The Doctor then inquired of his lordship, if he had
looked into his paper on the doctrine of eter-
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The mention of his daughter led on to a subject, where we should have thought
that even Dr. Kennedy’s intrepidity would have
flinched. On Byron’s saying that he could rely on
Ada’s receiving judicious treatment from her
mother, the doctor told him, that he hoped before long to see the day when he would be reunited
with Lady Byron and enjoy the happiness of domestic life.
“What makes you think so? Have you had any private information?”
“No; I judge from circumstances, which I will mention, if it will not offend
lordship” “By all means tell me what they are.” The doctor
told him that he judged from his manner of speaking of his wife, on a former occasion, that he
had lost his attachment to her. “Lady Byron deserves every
respect from me and nothing could give me greater pleasure than a
reconciliation.” Then the doctor asked him how they came to be separated and what was
the cause of the disunion. “I do not know the cause,“ said Lord
Byron. “I know that many falsehoods have been spread such as I bringing
actresses into my house, but they were all all false. I sent Hobhouse to her, who almost went on his knees, but in vain, and at length I
wished to institute an action, that it might be seen what her motives were.” The
Doctor said, that he thought that she had acted right, since, from, delicacy, she would not
wish to make known the cause of her sorrow, where her husband was concerned, and that, if she
acted under bad influence of misapprehension it was his duty to have
| 180 | Lord Byron's Conversations on Religion. |
Dr. Kennedy was with Lord
Byron, at the time of his departure for continental Greece. He found him alone,
reading Quentin Durward.
Byron thanked him for the interest he had shown in his welfare, and
gave him fifteen dollars to aid a school, which Mrs.
Kennedy was about to establish. Dr. Ken-
| Lord Byron's Conversations on Religion. | 181 |
Some of the letters which Dr. Kennedy
received after the party had landed in Greece, are extremely characteristic; we could hardly
persuade ourselves, that they were not prepared for the work by Miss Edgeworth, or Sir Walter Scott. The
only allusion which Byron makes to the subject of religion,
is in his vexation with one Brownbill, a tinman, who
had left a number of Greek Testaments with him; and fearing that in this way he had excited the
wrath of the priesthood, had fled to the islands; preferring rather to be a saint than a
martyr, though his apprehensions of the latter were unfounded. Col.
Stanhope had told him, that “he could not positively say that his life
was safe.” “I should like to know,” said
Byron, “when our life is safe, either here or anywhere else?
With regard to such hermetically sealed safety as these persons appear to desiderate, it is
not certainly to be found in Greece.” Some of the letters are from Dr. Bruno, Byron’s Italian
physician, to whom he had given some of the tracts, but found him “too decided against
it.” He writes to Dr. Kennedy in a manner exceedingly
conciliating and gracious, saying “my lord in particular, and all of us in his house
are fully converted to Methodism, and you can count on me as one of
your most warm proselytes, who wishes only for opportunities to prove it to you.”
After Lord Byron’s death, the same person writes to Dr.
Kennedy, who had applied to him for information respecting Lord
Byron’s intentions about Methodism, “he was not decidedly
attached to it, though he manifested esteem for it and especially for you. With pleasure I
inform you, that you were the fortunate cause that I read and studied the New Testament
profoundly, and acquired a great disposition towards conversion to Methodism. Nevertheless
I am not yet entirely a Methodist with regard to the belief, but I am so perfectly, for its
political tendency to the public good.” “On this account especially, I
have made other Methodists and am busily occupied in increasing the number; and those whom
I cannot convince with proofs from the Sacred Scriptures I lead to Methodism by this
political way, so beautiful and so good.” This
| 182 | Lord Byron's Conversations on Religion. |
But by far the most curious of these documents is a letter from Lord
Byron’s servant Fletcher, whom the
Doctor had questioned concerning his master’s Christianity. Mr.
Fletcher wonders that his master’s religion could ever be doubted; for,
says he, “his manner of life was that of a good Christian, and one who fears and
serves God.” This intelligence is somewhat new; but it is fully explained in the
course of the letter. Mr. Fletcher had held conversations with his
lordship on the subject, which were perfectly satisfactory to his own mind. Once Lord Byron said, “Fletcher, I know
that you are at least what they call a Christian; do you think me what they say of
me?” He answered, “I do not, for I have too many reasons to think
otherwise.” Byron then continued, “I suppose
because I do not go to church, I cannot any longer be a Christian: a man must be a great
beast, who cannot be a good Christian without being always in the church. I flatter myself
I am not inferior to many of them, in regard to my duty; for if I do no good, I do no harm,
which I am sorry to say I cannot say of all churchmen.” This was one of the most
satisfactory conversations, in which Lord Byron had given evidence of his
piety; and here he seems to us to be indebted to Mr. Fletcher, not merely
for the sentiment, but the very expression; so that his religious character is as firmly
established as that of his master. But complete as this evidence was, the worthy valet had even
more to give. ‘At another time, I remember it well, being a Friday, I, at the moment
not remembering it, said to my lord “Will you have a fine plate of beccaficas?”
My lord, half in anger, replied, “Is not this Friday? How could you be so extremely
lost to your duty as 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 luxu-
| Lord Byron's Conversations on Religion. | 183 |
But Mr. Fletcher’s zealous defence of his master's religious character did not stop here. He declares that he has seen his master repeatedly, on passing any Roman Catholic procession, dismount and fall on his knees. This, he truly says, “must remove every doubt.” On the whole, Mr. Fletcher concludes, “A greater friend to Christianity did not exist, I am fully convinced; in his daily conduct not only making his 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 religion, if in distress, was always most liberally rewarded, and with larger sums than any one who was not a minister of the Gospel. I think, every thing combined together, must prove to the world that my lord was not only a Christian, but a good Christian.” As if, however, Mr. Fletcher apprehended lest this overwhelming testimony should prove too much, he takes care to caution Dr. Kennedy in respect to his future publication. “I must beg your pardon when I make one remark, 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 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 I fear at this time it would be doing my lord more harm than good, in publishing to the world that my lord was converted; since to that extent of religion my lord never arrived.” The Doctor has treated this judicious caution with scrupulous regard.
Count Gamba also wrote to Dr. Kennedy, giving his opinion of Lord
Byron’s religious character. He gives many instances of his
lordship’s benevolence, and certain expressions of feeling, which he thought sounded like
devotion. But he tells the Doctor, that in his future work he must not represent
Byron as a devotee, since that would be as incorrect as to
| 184 | Lord Byron's Conversations on Religion. |
The letter of Mr. Millingen, an English surgeon resident in Greece, is written in a very direct and business-like manner. He says of Lord Byron, “He died, to say the melancholy truth, like a man without religion. Truth also obliges me to say, that, though I saw him almost daily, I never could perceive the least change in his religious opinions.” This was doubtless the truth. There is no evidence, that Dr. Kennedy was able to make the least impression. Byron listened to his conversation, because he evidently respected the interest and sincerity that inspired it; but he was constantly changing the subject, and whenever the Doctor made it personal, waived it in a manner which was more discouraging than open resistance. Doubtless there were accessible places in his mind, but Dr. Kennedy did not discover them. He insisted upon breaking through the living rock, and the result was a signal failure of his benevolent design. It would have been a glorious thing to have succeeded; not because Christianity needed Byron, but because he needed Christianity; and he might then have come, and, like the Ephesian sorcerers, have burned the book of his former enchantment, by way of late atonement for his offences against decency, moral sentiment, and the best feelings of mankind.
This work affords us a more vivid idea of the situation of Lord Byron in Greece, than we have received from Mr. Moore’s work, or any other; and as this is one of the portions of
his history which can be thought of with some satisfaction, we shall give some slight account
of it to our readers. Dr. Kennedy confirms what has been
stated by others, with respect to
| Lord Byron's Conversations on Religion. | 185 |
When he took his residence in Missolonghi, he seemed
destitute of all comfort, and even of the appearance of it. His house was low and inconvenient,
though one of the best in the town. It was frequently necessary to use boats to reach it.
Count Gamba lived in lodgings. Lord Byron’s household was always in confusion: the servants
wore uniforms of their own selection, some of them absurd enough, and no one had any particular
province assigned him. Each determined for himself what the nature and amount of his duties
should be, and Byron took his scanty meals alone, depending as little as
possible upon their attentions. Occasionally he took an obstinate fit, and laid about him with
great indignation, but when it was over, all went on as before, and his only concern with their
proceedings was to furnish them with money. One of them said, “We all at this time
seemed to have lost our sense of honor, and were occupied in selling and buying from each
other guns, horses and uniforms, each endeavoring to make the best bargain he
could.” Byron evidently had no authority except what his money
gave him. It required a strong hand
| 186 | Lord Byron's Conversations on Religion. |
It is but justice to Lord Byron, to give some account of Dr. Kennedy’s impressions concerning him. He says that Byron’s manner was that of a polished man, affable, benevolent and cheerful. He was so easy, that it was necessary to recall his rank and fame, lest one should be betrayed into undue familiarity. He appeared like a kind-hearted and feeling man, but one governed less by principle than by passion. With all his faults and vices, Dr. Kennedy confesses that he excited the deepest interest in his mind. His character, apart from his poetical reputation, was a common one: his private life was a mixture of virtues and vices; and his vices were not more numerous than is common with those of his rank, while his charity and benevolence were greater than can usually be found. This writer is very forbearing on the subject of his poetry. He puts the most favorable construction on his motives for exhibiting characters and breathing sentiments, which the most liberal moralist must condemn. He says that he acquits him of a preference for vice, and believes that he only regarded the poetical effect of such sentiments and descriptions. We like the Doctor’s disposition to be charitable, but we apprehend that there is not much in this concession. The most abandoned of mankind have not this preference of vice to virtue in the abstract; they are as ready to approve what is excellent as others; but when they find any particular temptation to do wrong, this approbation, which of course does not amount to principle, offers no resistance to their passion. It is no very flattering defence of Byron to say, that he regarded nothing but poetical effect when he offended the moral sense of the world.
We have no doubt, that Lord Byron’s
principal motive for engaging in this expedition was a desire to recover the good opinion of
his countrymen. He was conscious that he had lost it, and by his own fault, which made it
harder still to bear. The very fury with which he set it at defiance, when he sat down to those
writings in which lofty poetry was so often degraded by unworthy passions, shows that he never
was indifferent to it. Had he felt concerning it as he affected to feel, this perpetual
challenge would not have been upon his lips
| Lord Byron's Conversations on Religion. | 187 |
The professed design of this work was, to take advantage of the interest which
every thing connected with Byron has excited in the public
mind, and in this way to introduce to the attention of general readers an explanation of the
evidences of Christianity. The publication was well meant; but, for reasons intimated more than
once in the course of our remarks, we do not think it at all calculated to answer the purpose
in view. The motives and moral energy of the author deserve respect; but we do not think that,
either in his conversations or in their more expanded form in his work, the evidences of
| 188 | Lord Byron's Conversations on Religion. |